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THE CULT: Ritual Abuse Exists | |
| FreedomStands Offer Upgrade  User ID: 1199019  United States01/15/2011 10:04 PM Report Abusive Post Report Copyright Violation | |
| Anonymous Coward User ID: 1147347 United States01/15/2011 10:05 PM Report Abusive Post Report Copyright Violation | |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:06 PM Report Abusive Post Report Copyright Violation | [link to www.wallsofsilence.com] Agents graphically describe abuse Friday, November 30, 2007 11:31 AM CST AMITE - An FBI agent testified Thursday that Trey Bernard said in an interview that when he first began changing his infant daughter's diapers, his hands would start shaking. Bernard said he knew he would likely lose control, and he did, special agent Joseph Edwards testified. Edwards was a witness for the prosecution in the trial of Austin “Trey” Bernard III, 39, of Hammond. Bernard is charged with the aggravated rape of a 2-year-old girl, his daughter, in the Hosanna Church child sex case. The now-defunct church was located off U.S. 51 between Hammond and Ponchatoula and was the site of alleged occult activities and child sex. Edwards was the fifth witness called by the prosecution since testimony in the trial began Tuesday. In an interview with Bernard at the Tangipahoa Parish Sheriff's Office Substation on June 10, 2005, Edwards said he was told by Bernard that during the diaper changes he began touching his infant daughter. The touching became oral sex and eventually penetration. Edwards said Bernard claimed to have been molested as a child, which led him to molest children. Federal prosecutor Lisa Marie Freitas, now with the Child Exploitation Division of the U.S. Department of Justice, was a special agent assigned to the FBI's New Orleans office in 2005. Freitas testified that she, too, interviewed Bernard, who told her that he had done with his daughter everything a human could do to the body of another human. Much of the abuse occurred while his wife, Nicole Bernard, was working. She said Bernard told her that he was the first to penetrate his daughter and Louis Lamonica was the second. She said Bernard described the rituals at the church, although the rituals were not the point of the FBI investigation. Freitas said he volunteered the information. According to Bernard, the rituals took place in what was called “the room,” which was the church's youth room. He described how six adults would line up shoulder to shoulder and perform sex acts on his daughter or other children, who were passed down the line. The rule was that there would be no penetration or injury. The rituals had a Satanic theme, including a Pentagram, the use of animals and animal parts such as chicken feet and the use of animal blood. Freitas said that according to Bernard, Patricia Pierson and Robin Lamonica, two defendants in the case, put animal blood on his daughter during one of the rites. She said Bernard claimed Pierson and Lamonica also sexually abused his daughter. He said animal blood was also put on other children, Freitas said. She said she and other FBI agents got a search warrant for the church. Bernard served as a guide, pointing out what the different rooms and areas were used for. Freitas said nothing was in the sanctuary - no pews, no chairs, just a large, empty room. The youth room was pitch black when the lights were out, she said, but the room was equipped with a black light. When Bernard turned it on, the light revealed writings on the walls from ceiling to floor. “Every inch, from top to bottom, was writing,” Freitas said. The writing consisted of songs, lyrics and Biblical verses. Some of the words were inverted or changed, she said. Using a special chemical, a search team found signs of body fluids all over the carpet, she said. Pieces of the carpet with fluid spots were cut out for evidence. Freitas testified that federal search warrants were issued for the residence of Chris Labat, one of the seven defendants. Agents met with sheriff's deputies to execute the warrant because Labat was a deputy. The search provided several pieces of evidence, including a computer but nothing that related directly to Bernard. An interview with Louis Lamonica, another defendant in the case, along with his comments to the Livingston Parish Sheriff's Office, pointed to a church group, Freitas said. Law enforcement agents then began making arrests. Lamonica, the former pastor of Hosanna Church, turned himself in to the Livingston Parish Sheriff's Office before Bernard's arrest. Tangipahoa Parish Detective Mike DePhillip said authorities learned on May 19, 2005, that Bernard was allegedly involved with the Hosanna group, Freitas said. But according to DePhillips, Bernard wanted to speak with FBI agents because some have a background in psychology. The interview took place June 10, 2005, at the sheriff's substation in Hammond, she said. Freitas and Edwards said Bernard was fully informed of his rights and was advised that he had the right to an attorney. He declined the offer of an attorney and signed the federal form showing he had been advised of his rights. The interview was not taped because agents did not have permission from the regional FBI office to use a tape recorder or video device, she said. “The first thing he wanted to know was why things happen the way they do,” Freitas told the court. She said the agents told him they only wanted to know what he had witnessed. Bernard said, “Things just happen that way,” she said. She said he claimed to have been sexually abused as child by his mother. He said he and his wife, Nicole, had a Christian background and he had felt she could “keep him straight.” But he said he had been in a homosexual relationship with Louis Lamonica. Freitas said that according to Bernard, the group started under the leadership of Lamonica. Lamonica had full control at the church, and it was not long before most members left, including the youth pastor. Bernard replaced him. She said it was Bernard's job to bring the young people to a certain level of sexual behavior and to gauge how they reacted to sexual contact by an adult. About 10 children were in the youth group. Bernard told the interviewers that the Lamonicas' two sons had been sexually abused by their father from a very young age. Their parents had trained them to lie and they were very good at it, Freitas said, quoting Bernard. She said she does not feel Bernard sought counseling from anyone outside the church. Freitas said that according to Bernard, Lois Mowbray was a church member of the church who learned of the sexual abuse but did not report it. Bernard claimed the group used no alcohol or drugs. She said Bernard said he last abused his daughter about two years before his arrest. Al Bensabat, Bernard's attorney, noted that the federal search warrant was for Labat's residence, not Bernard's. Bensabat said Bernard's wife was present for some of the rituals and that law enforcement agents could not verify the events that Freitas had described. Responding to a question from Bensabat, Freitas said FBI agents found no pentagram and no animal blood at the church. According to Edwards, Bernard said he was not sure of some of the events and they may have been a fantasy, but he was very clear about the molestation of his daughter. Edwards said Bernard thinks Mowbray told him to make a written account of all that had happened. That account, Bernard's diary, was given to the jury for review late Thursday. It is graphic and detailed as to some of the incidents. The jury also heard the taped interview conducted with Bernard by sheriff's detectives DePhillips and Stuart Murphy shortly after his arrest. Judge Doug Hughes announced after Thursday's court session that jurors should prepare for a half day of court on Saturday. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:07 PM Report Abusive Post Report Copyright Violation | M E M O R A N D U M Date:July 19, 1990 To:Strengthening Church Members Committee From:Bishop Glenn L. Pace Subject: Ritualistic Child Abuse Pursuant to the Committee's request, I am writing this memorandum to pass along what I have learned about ritualistic child abuse. Hopefully, it will be of some value to you as you continue to monitor the problem. You have already received the LDS Social Services report on satanism dated May 24, 1989, a report from Brent Ward, and a memorandum from myself dated October 20, 1989 in response to Brother Ward's report. Therefore, I will limit this writing to information not contained in those papers. I have met with sixty victims. That number could be twice or three times as many if I did not discipline myself to only one meeting per week. I have not wanted my involvement with this issue to become a handicap in fulfilling my assigned responsibilities. On the other hand, I felt someone needed to pay the price to obtain an intellectual and spiritual conviction as to the seriousness of this problem within the Church. Of the sixty victims with whom I have met, fifty-three are female and seven are male. Eight are children. The abuse occurred in the following places: Utah (37), Idaho (3), California (4), Mexico (2), and other places (14). Fifty-three victims are currently living in the State of Utah. All sixty individuals are members of the Church. Forty-five victims allege witnessing and/or participating in human sacrifice. The majority were abused by relatives, often their parents. All have developed psychological problems and most have been diagnosed as having multiple personality disorder or some other form of dissociative disorder. Ritualistic child abuse is the most hideous of all child abuse. The basic objective is premeditated--to systematically and methodically torture and terrorize children until they are forced to dissociate. The torture is not a consequence of the loss of temper, but the execution of well-planned, well-thought out rituals often performed by close relatives. The only escape for the children is to dissociate. They will develop a new personality to enable them to endure various forms of abuse. When the episode is over, the core personality is again in control and the individual is not conscious of what happened. Dissociation also serves the purposes of the occult because the children have no day-to-day memory of the atrocities. They go through adolescence and early adulthood with no active memory of what is taking place. Oftentimes they continue in rituals through their teens and early twenties, unaware of their involvement. Many individuals with whom I have spoken have served missions and it has not been until later that they begin to remember. One individual has memories of participating in rituals while serving as a full-time missionary. The victims lead relatively normal lives, but the memories are locked up in a compartment in their minds and surface in various ways. They don't know how to cope with the emotions because they can't find the source. As they become adults and move into another environment, something triggers the memories and, consequently, flashbacks and/or nightmares occur. One day they will have been living a normal life and the next they will be in a mental hospital in a fetal position. The memories of their early childhood are recalled in so much detail that they once again feel the pain that caused the dissociation in the first place. There are two reasons why adults can remember with such detail events that happened in their past: First, the terror they experienced was so stark that it was indelibly placed in their mind. Second, the memory was compartmentalized in a certain portion of the mind and was not subjected to the dilution of experiences of ensuing years. When it is tapped, it is as fresh as if it happened yesterday. The memories seem to come in layers. For example, the first memory might be of incest; then they remember robes and candles; next they realize that their father or mother or both were present when they were being abused. Another layer will be the memory of seeing other people hurt and even killed. Then they remember having seen babies killed. Another layer is realizing that they participated in the sacrifices. One of the most painful memories may be that they even sacrificed their own baby. With each layer of memory comes another set of problems with which they must deal. Some have said that the witnesses to this type of treatment cannot be trusted because of the victim's unstable condition and because practically all of them have some kind of dissociative disorder; in fact, the stories are so bizarre as to raise serious credibility questions. The irony is that one of the objectives of the occult is to create multiple personalities within the children in order to keep the "secrets." They live in society without society having any idea that something is wrong since the children and teenagers don't even realize there is another life occurring in darkness and in secret. However, when sixty witnesses testify to the same type of torture and murder, it becomes impossible for me, personally, not to believe them. I mention multiple personalities because the spiritual healing which must take place in the lives of these victims cannot happen without their priesthood leaders understanding something about it. The spiritual indoctrination which takes place during the physical abuse is one of the most difficult to overcome. In addition to experiencing stark terror and pain, the children are also instructed in satanic doctrine. Everything is completely reversed: white is black, black is white, good is bad, bad is good, Satan is going to rule during the Millennium. Children are put in a situation where they believe they are going to die--such as being buried alive or being placed in a plastic bag and immersed in water. Prior to doing so, the abuser tells the child to pray to Jesus to see if He will save her. Imagine a seven year old girl, having been told she is going to die, praying to Jesus to save her and nothing happens--then at the last moment she is rescued, but the person saving her is a representative of Satan. He uses this experience to convince her that the only person who really cares about her is Satan, she is Satan's child and she might as well become loyal to him. Just before or shortly after their baptism into the Church, children are baptized by blood into the satanic order which is meant to cancel out their baptism into the Church. They will be asked if they understand or have ever felt the Holy Ghost. When they reply that they have, they will be reminded of the horrible things they have participated in and will be told that they have become a son (or daughter) of perdition and, therefore, have no chance of being saved or loved by our Father in heaven or Jesus. All of this indoctrination takes place with whichever personality has emerged to endure the physical, mental, and spiritual pain. Consequently, there develops within each of these individuals the makings of what I call a civil war. As the memories begin to surface, there are personalities who feel they have given themselves to Satan, and there is no hope for forgiveness. The core person is an active member of the Church, often with a temple recommend. As integration takes place, the civil war begins. Sometimes, in an interview, personalities of the dark side have come out. They are petrified or perhaps full of hate for me and what I represent. Eventually those personalities need to be dealt with spiritually and psychologically. Most victims are suicidal. They have been brainwashed with drugs, hypnosis, and other means to become suicidal as soon as they start to tell the secrets. They have been threatened all of their lives that if they don't do what they are told their brother or sister will die, their parents will die, their house will be burned, or they themselves will be killed. They have every reason to believe it since they have seen people killed. They believe they might as well kill themselves instead of wait for the occult to do it. Some personalities feel it is the right thing to do. The purpose of this detail is to stress the complexity of psychological and spiritual therapy for these individuals. Our priesthood leaders, when faced with such cases, are understandably at a loss of how to respond. Orthodox counsel is completely ineffective. For example, some victims have been told that this all happened in their past and that they should put it behind them and get on with their lives. This is just not possible. Part of the spiritual therapy necessary is for priesthood leaders to assist with the conversion process of the personalities who have been indoctrinated into satanism. Victims must integrate their personalities so that they can function as whole persons and be able to deal with their problems and then get on with their lives. Often, some of the parts will begin to act out--perhaps promiscuously--and a good intentioned priesthood leader, following the General Handbook of Instructions, will disfellowship or excommunicate an individual. All this does is reinforce the satanic indoctrination of the victims that they are no good. I'm sorry to say that many of the victims have had their first flashbacks while attending the temple for the first time. The occult along the Wasatch Front uses the doctrine of the Church to their advantage. For example, the verbiage and gestures are used in a ritualistic ceremony in a very debased and often bloody manner. When the victim goes to the temple and hears the exact words, horrible memories are triggered. We have recently been disturbed with members of the Church who have talked about the temple ceremony. Compared to what is happening in the occult along the Wasatch Front, these are very minor infractions. The perpetrators are also living a dual life. Many are temple recommend holders. This leads to another reason why the Church needs to consider the seriousness of these problems. In affect, the Church is being used. I go out of my way to not let the victims give me the names of the perpetrators. I have told them that my responsibility is to help them with spiritual healing and that the names of perpetrators should be given to therapists and law enforcement officers. However, they have told me the positions in the Church of members who are perpetrators. Among others, there are Young Women leaders, Young Men leaders, bishops, a patriarch, a stake president, temple workers, and members of the Tabernacle Choir. These accusations are not coming from individuals who think they recognized someone, but from those who have been abused by people they know, in many cases their own family members. Whatever the form of abuse our main concern is for the victims, but there are legal ramifications. We are disturbed to receive reports that a scoutmaster has abused the boys in his troop. It is not difficult to imagine what would happen if we learn that a bishop or stake president has participated in the abominations of ritualistic child abuse. Not only do some of the perpetrators represent a cross section of the Mormon culture, but sometimes the abuse has taken place in our own meetinghouses. I don't pretend to know how prevalent the problem is. All I know is that I have met with 60 victims. Assuming each one comes from a coven of 13, we are talking about the involvement of 800 or so right here on the Wasatch Front. Obviously, I have only seen those coming forth to get help. They are in their twenties and thirties for the most part. I can only assume that it is expanding geometrically and am horrified the numbers represented by the generation who are now children and teenagers. Another reason for concern is that there are several doctrinal issues that need to be resolved. The Church and society in general are very skeptical as to whether the occult and its activities do exist. There is no First Presidency statement relative to some of the doctrinal issues: What does a priesthood leader tell individuals who come forward and say that they have participated in these rituals--which may include human sacrifice? Should they have a temple recommend? Will they ever be forgiven? There are questions regarding free agency and accountability. Is a person who has been raised in an occult from infancy accountable for things that take place in a dissociated state, even though those acts were committed after the age of eight? I have formed my own opinions to these questions and have done the best I can. However, I don't have the mantle to make these doctrinal and policy decisions. I have relied on the mantle of a bishop regarding discernment and being a common judge. The few priesthood leaders who have had to face these issues are crying out for help because they don't want to give their own opinions and yet there is no place to go for an answer. A bishop will go to his stake president who says he doesn't believe it is happening and that the member is just crazy. The stake president might go to an Area Presidency who will react in a similar way. Most people are afraid to surface it to the First Presidency for fear of getting the same reaction and don't want to appear crazy themselves for asking the question. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:09 PM Report Abusive Post Report Copyright Violation | The stories that GLP user orphan annie provided also talk about splitting personalities and something she called "twinning" and were very much like those stories provided by others who claim to be victims of ritual abuse by this extensive "cult". The similarity of techniques involved seem to depict a form of organization and a united belief system as well as a knowledge of the same information and techniques. The following is by a user named Sandi: Well I believe you! So what did they do to you from 3 to 6, and what did the controllers do? Were the people involved linked to the central cult? Quoting: FreedomStands*sigh* Is it really that hard to read the link? When I was three years old, my mother was arrested in Colorado for prostitution and possession. I was born in November of 1971, so I suppose it was sometime in ’75. By this time, Edna wouldn’t take Jacob III and I anymore. They were fed up, and weren’t going to “support” my mother’s habits anymore by helping with us. Jacob Jr. said he wasn’t going to take us. He’d take Jacob III, because Jacob was HIS. But me? No way, he wasn’t going to take me. The Other Man supported Jacob 2′s decision, and suggested that they find other family for me. But my mother wouldn’t allow us to be separated. So this was how Ava and Bill (her husband– foster son to Edna’s mother/stepfather) got involved. They came down from Idaho and picked us up. They promised my mother that after her year sentence was served, they would give us right back. Now, my life up to that point hadn’t been great. But things took a real turn for the worse at this point. Bill and Ava Robertson got us because she was my mother’s aunt (and in reality, my grandmother’s daughter, remember). The first thing that they did was to change our names. It was at this point that they began to clearly show the differences between my status and Jacob 3′s. Jacob got to choose his new name. He chose Rodney. Then I got to choose a name… I chose Elizabeth. I admired Elizabeth Taylor, and since I had no choice at all in having my name changed, I wanted to be just like her. Jacob became Rodney, as he requested. I became Joanne, as I didn’t want and didn’t like. So now my name was Joanne Robertson. Here, it becomes a bit more difficult to make the information clear, because this is based entirely off of my own memories. And my memories are quite extensive, but they are a child’s disjointed memories, which I must carefully disseminate for you with an adult’s mind. So please forgive me if they don’t come out in any particular order, as that’s sort of how they’re organized (or not organized) in my mind. I suppose the easiest part to begin with is the regular, daily abuse that I experienced. I think these will be the easiest to relate to and understand. And relay. One of the strongest memories, that sticks with me the most, is eating with the dogs. I ate dog food mostly. I was scum, after all, and I barely deserved even that. So I fought with the dogs for dog food. I ate on the floor, never at the table. And when I got food, it was bacon (my favorite, just like the other dogs!), white bread, beans sometimes, and on rare occasions, a hot dog. Food was often my reward when they decided to use reward versus punishment. <snip> The next thing that strikes me is not actually about me. It was something that was done to another kid who was living with Ava and Bill. His name was Kevin. I don’t even know how to relate the depth of how deeply his experience bothered me. Kevin was chained to the wall in his room, or to the floor in other places that we lived. The point being, he was chained in his room. He would claw to get away, trying to climb the wall to the window in one place that we lived. It was a small window, and very high. He would bleed, and he cried and yelled a lot. I would sing to him. Nonsense songs. Kid songs. Sometimes songs with no words. But I had to be careful not to get caught. He would calm down when I sang, and sometimes even talk to me. It became something I did often, and for a while it helped me. Until they let him off of his chain one day (as they sometimes did, when he got “time off for good behavior”). I didn’t want to watch what he was watching on TV, and so he beat me so badly with an electrical cord from a toaster that it ripped big chunks out of my ribs. I quit singing to him then. After that, I was afraid of him. I cried sometimes at night, because I missed comforting him. They beat me, too. He told them what I’d been doing. He called for me often after that, and I cried, but I never went. I gave up on him out of fear, and even then, found it difficult to forgive myself for doing so. He wasn’t the only one to beat me with electrical cords, though. Bill and especially Ava would beat me with pretty much anything that came in handy. I tried to hide as much as possible. Usually, though, it wasn’t very possible. The worse part was that I wasn’t potty trained, and so when I came to them, they began to punish me whenever I didn’t use the potty. A typical punishment for wetting myself was a freezing bath. They would run the cold water, throw ice from the freezer in it, and make me sit in it until long after I was shivering so hard my teeth were chattering and I couldn’t hold a washcloth. Then I’d get beaten for dropping the washcloth. I have several over-lapping memories of getting put into “time out” and asking to go potty. They wouldn’t let me go, and then would beat me severely (usually with a piece of wood) for peeing myself because after several hours, I couldn’t hold it anymore. It was after one of these that the episode at the swampy pond behind the house happened. Ava became infuriated that I had wet myself, so she took me out back to the pond there. She made me strip myself, then gave me a sledgehammer and told me to break the thick ice. When I couldn’t, she beat me, kicked me, and slapped me until she was tired. Then she broke the ice. I had to bathe in it and wash my clothes. I slipped and fell. There is a current there, not a big one, but there is one. It swept me into the water and under the ice. Ava caught me by the hair and dragged me back out. Another time someone who wanted to kill me saved me. It was during this time, with Ava and Bill, that I started to predict things, and see people. I know the official stance would be that I’m crazy, that I was schizophrenic. But I didn’t see them with my eyes; I sensed them with my mind. And I predicted things regularly. I was too young to keep my damned mouth shut. I told them, and when I was right, I got rewarded. Mmmm, bacon. When I was wrong, I got punished. But I got punished in a very specific way upon these events. When I predicted something, and it was wrong, they would strangle me until I died. Then they would resuscitate me. I don’t think that it’s possible to know a greater terror than that which seizes you as you slowly lose all ability to gain oxygen. But as time went by, something very strange began to happen to me. I lost the fear. I still struggled for my life– and lost, of course. I still fear drowning or strangling today. But I don’t fear the actual dying. In fact, for most of my life since then, I’ve wanted it. Hoped for it. I’ve even tried for it. Clearly, since I’m here, they were successful every time in bringing me back. They were clearly trained for it. But… I don’t think they ever realized that they destroyed utterly any fear I have of dying. Because it’s better there. It’s peaceful; it’s calm, yet it’s like the happiest moment of your life. Better, in a way, because you don’t remember anything until you come back. I had, and remember, many NDEs during these experiences. They sustained me through much of what happened to me. You’d think that dying would be a terrible thing. It is. But being dead isn’t. So for all those years where I was suicidal… I didn’t so much want to die, as I wanted to be dead. It’s a subtle difference, but I’m sure you can see it. There’s this part of me that’s horrified that anyone could do this to a young child. There’s another part of me that wants me to believe it was all a big lie. Imagined. That no one CAN do that to a child. But children are killed every day, and not resuscitated. For Ava and Bill, this was just another form of punishment. I try not to wonder what dying so often did to my brain tissue. Then again, I have learning disabilities and other problems… maybe I don’t really need to ask, hey? If you’re asking yourself the question right now, I can’t say that it really did much for my psychic accuracy, honestly. In fact, sometimes it made me lie and make something up just to have an answer– any answer. If it was wrong, they’d do it to me anyway. And yes, it’s a very strange and surreal feeling to consider typing… “If I was wrong, they’d still kill me, even though they claimed they just wanted me to try.” Somehow, it’s something that you shouldn’t ever have to write. Once you’re dead, you should be dead, and stay dead. I tell myself that I wasn’t really dead, just unconscious. Sometimes it works for me, but most of the time I have to be honest with myself. You don’t have to have mouth-to-mouth and get bruised ribs from resuscitation when you’re just unconscious. And I watched them have discussions about me, too… while I was dead. Talking with the doctor a couple of times, while I was dead. Their upset that I was, and would stay, dead. Then I chose to go back to my body. Not just to spite them, though. It was many years before I stopped taking “I’m going to kill you if you…” comments seriously. I still find the phrase distasteful and not overly funny or cute. It could really just go away. Death is kinda cool, but like I said, dying sucks. And then again, there’s another insidious thing about this. I mean, who’s going to believe me? I’ve only told one person about this. I got heavy silence and then the pronouncement that it’s not possible. Funny how toddlers have been proven by science to be able to regrow fingers and toes… but apparently they can’t be resuscitated? This, for me, is the great struggle. I find myself both desiring to talk about it… yet living with the perpetual knowledge that no one would ever believe me. It’s too fantastic. It’s too unimaginable. When I look at my daughter who’s 3 years old, I cannot, for the life of me, fathom ever doing any of those things to her. I couldn’t kill her once, even if I thought I could resuscitate her. How could anyone do it? It traverses the limits of imagination that anyone could bring themselves to do such a thing to a precious child. Sex and Torture There were other tortures to be endured. I suppose a laundry list isn’t really necessary, because so many of them are typical. Beating, slapping, hitting, being tied up, locked into closets. The standard things you hear about in horrific abuse cases. But I rarely hear of some of them. I don’t know if it’s just because it hasn’t happened to others, or because they’re so terrible, or because to those of us who it has happened, we don’t bother to speak of it. You’ll often see me say, “Who would ever believe me?” And that’s because this has been reinforced all through my life. Most of the people whom I’ve told only parts of my story to didn’t believe me. I think that most people don’t want to believe it. I’d like to say that I judge them for that, but let’s face it– I know it’s true, I was there. I don’t even want to believe it. But this was one of the ways that they controlled me. They told me that no one would believe me. And throughout my life, this has been reinforced. People usually don’t believe me. When I do meet people who believe me, I don’t tell the whole story. “The truth? You can’t handle the truth!” The truth is, I was subjected to shock treatments with homemade machines. A battery is really all you need. It really hurts like hell, and so do the burns left behind. I was given some medication so that I’d vomit violently for hours. Can I just say, that’s excruciating. Seriously. After a while, your stomach is empty, and it just violently jerks and heaves and your throat closes and you get really sore. All while they laughed. They laughed a lot when they tortured us. I sometimes think that I could sort of understand if someone became so angry that they lost control. I lose control and scream my daughter’s name at the top of my lungs sometimes when I get mad. I guess someone might do a lot worse. But they weren’t always mad, really. Often, they laughed. I guess really that’s what boggles my mind the most. The misery and their laughter. It’s so bizarre. Somehow, this seems to be the most inhuman (not to mention inhumane) thing imaginable. Their laughter would ring in my ears as I cried in pain. And often that would infuriate them the more– when I cried, they got angry. They didn’t want me to cry so that they could laugh, I think. I was stripped naked and slapped. This, they thought was funny, too. They’d even compare the handprints on my body. They were very good at doing things that wouldn’t show up or leave marks. Usually at the same time as they did things that did leave marks. They’d drag me slowly behind the car– too fast for me to walk or run to keep up. I’d be bruised and scraped. Then they’d stomp on my stomach. Sometimes hard enough to bruise me, but not usually. Just hard enough to hurt. And if they did bruise me, it wouldn’t matter, because I’d already be so badly scraped and bruised from my “fall” that it was just another among the many. Part of the torture for me there, though, was watching the others suffer. The girls were brutalized far more than the boys were. The boys were, after all, boys. And boys, they were always careful to inform us girls, were better in every way. There was a hierarchy there, and us girls were at the bottom aside from poor Kevin. The dogs were better treated. This leads us to sexual abuse, and the fact that I saw one of the girls get a baby stomped out of her. Eventually, Natalie did escape, while she was pregnant, even. But that wasn’t the first time she’d gotten pregnant. I know because the first time she got pregnant, I was going to the bathroom to go potty, and I saw Ava stomping repeatedly on Natalie’s stomach. She was calling her a whore. She was accusing her of seducing Bill. Sound familiar? Sound a little bit like Edna and my mother? Yeah, to me, too. Anyway, there was a lot of blood, and Ava was screaming about killing the baby and how Natalie was a useless whore. She saw me watching, and she made me clean up the blood. After she kicked me a few times for good measure, that is. There was standard sexual abuse of all of the girls, so far as I know. Natalie, I think, had it the worst on the standard stuff. I have no doubt that this was just a continuance of the more sinister things, which she’d outgrown the usefulness for. More on that in a bit. I personally experienced the standard stuff. “Touch my cock.” “Kiss it.” “Say you love me.” “No, run your hands up and down like this.” “Tell anyone about this, and I’ll kill them and you both. Only you’ll really be dead this time. Forever.” Maybe that was the threat that let me tell. I did tell, in a roundabout way, later on. But I was afraid of getting the other person killed more than for myself. That was in the light of day. In the open spaces of the house. Elsewhere, though, what I experienced was far stranger, and is far more difficult to talk about. Of Rituals and Regrets There were nights, some of them warm summer nights, and some cold winter nights, that we would go to the Baptist Church. I’d watch the stars and the moon, and go off into my own little world. I’d have mental conversations with my imaginary friends. They’d tell me that everything was going to be okay. To not be afraid, that it would be over someday. They told me what I wanted to hear. I guess that’s the job of one’s imaginary friends. Then the ride would be over, and it was time. We’d go into the Church. It’s a familiar place. Probably even be familiar to millions of Americans in its own way. Bibles on the backs of the benches. Songbooks, too. A massive cross behind the podium. All red velvet and red carpets and warm brown wood. Christian churches are often warm places, despite the terribly uncomfortable benches. It was inviting and comforting and yet echoed with a great hollow sort of sound. It was tall, with a pointy ceiling. We’d solemnly go down the back stairs and into the hallway. We’d pass my Sunday School classroom. It had whitewashed walls that looked like concrete or something. All pimply and rough. It would be silent and rather spooky. We’d pass by the other Sunday School classrooms in a silent, reverential procession. And into the basement where the walls were black. A gold blanket draped across the altar, and a big gold ‘basin’ like a bathtub sat on the higher part of it. This is when I’d get scared, even though my imaginary friends told me not to. I pretended in my mind that they were there with me, hugging me, holding my hand. Because I couldn’t face it alone, but I had no choice. The first time, I didn’t go willingly. They were brutal to me that time. After that, I went willingly. I never fought again, though I’m ashamed to say it. They’d cover their faces with masks, usually black ones, but the main guy would wear a white one. I still get a bit creeped out by the scary movie guy who wears the white hockey mask. I don’t even remember his name or which big movie series it is. I try not to think about it. (Psycho?) Because it’s a little too familiar, and it makes me want to piss myself. That’s how scared I always was, on those nights. I wanted to piss myself. It was terrifying to me. Not only because I knew it was going to hurt, but because somehow I knew that there was more to it than just that. I hated those guys. I was afraid of those guys. They weren’t all men, don’t get me wrong. And there was the church above us. Condemning in its very presence. And there was no sanctuary to be found there. In many ways, even as the years have gone by, that was the greatest betrayal of all. Jesus never did save me. No. I stood praying and begging for deliverance, for safety, and instead I was raped. They weren’t gentle. They were never gentle. They weren’t ever again as brutal as the first time, but they were never gentle. They would sexually assault me as if I were an adult. I was raped and I was forced to kiss penises. My face was rubbed with penises, and I had to kiss the women’s vaginas, too. The women assaulted me with a small paddle/dildo, usually after they had used it. When they were done, and with my adult mind I have to say that I don’t believe any of them ejaculated on me at that time, they would move me into the basin. No one spoke; I was simply informed with gestures. I would crawl there, bleeding and sore. Yes, that’s right, willingly. I was too afraid not to. Then they would “pee” on me. It was ejaculation, I understand now as an adult, but I didn’t understand then. Then they’d remind me that I was willing, and they’d call me a whore and tell me that I liked it. I’d fight not to cry, because when I cried, they would beat me. More than usual. Because sometimes after that, they’d strap me up on a cross. There, they’d beat me with switches. It would leave marks later, usually. Then they would dance and have sex again. A lot of the time, I’d go numb after that, probably the drugs that were heavy in the air. They’d turn me around, throw me back on the altar, and sexually assault me again. By this point I could never walk. Too much pain, too little coherent thought. The memories are still clear, though not as clear as the rest. There was a lot of demand for “kissing”– oral sex to the best that a small child can do it. I was the center of the “festivities” silent as they were, and I wasn’t left alone at any point through the whole thing. I was either being “peed” on or I was being fondled or raped. I was beaten with a switch every time that I cried. I was usually bloody long before the end of it, and they often strapped me down to keep me on the altar. No one ever took their masks off, though robes usually came off halfway through the celebration. Afterwards, they would carry me out, where they would still wear their masks and chatter way. Their voices would echo strangely through the church, and I remember someone saying once that I was his favorite. The comment fell during one of those lulls that happen in conversations, so it echoed loud and harsh in the confines of the church. For some reason, it was hilariously funny to everyone else. Someone ran his or her hand across the organ (musical instrument). They talked about going back down again, but didn’t. I thought maybe Jesus heard my prayers after all. There was another ritual. It was pretty much the same, except that they would have a young boy there. He would get the dubious honor of raping me first. They usually looked as scared as I felt. Somehow that always made me cry the harder. I don’t know why they didn’t have to wear masks, too. Maybe so they could be threatened. As you can imagine, I never asked. There were other little girls there sometimes, too. They were used in much the same way. I often tried to comfort them, and the boys. I always got severely beaten for trying. Yet they couldn’t quite beat that impulse out of me. I try not to think about it. I’ve never actually told anyone the whole thing before. Never laid it out there, straight, complete, and honest. Most people get too freaked out to be able to hear the bald, unvarnished details. Perhaps for some, the image of a 3-6 year old in this experience is just too vivid for them. Sometimes I want to drop the burden of memory. If I could just forget, I reason, the pain would go away. In some ways, I always wanted to talk about it. I wanted to be heard. Maybe a burden shared could be a burden more easily borne. Other times, I can push it back and pretend that it’s all a dream– a nightmare– that never happened. But then something will happen and remind me, and I’ll struggle once more with it. In the 80′s, there was a big thing about a girl who remembered satanic ritual abuse during hypnosis. Then it turned into a big huge stink about how it was just implanted memories and not real. For a while, this gave me hope! Maybe MINE were just implanted memories too! Sadly, someone informed me of the facts of the matter. One must remember something AFTER hypnosis for it to be possibly implanted memories, not BEFORE. That hope died a silent, yet painful death. I don’t remember how often it happened. I would hazard to guess every couple of months or so maybe, I don’t know. Time is strange for children. What seems like forever to them is a flash in the pan for adults. So I couldn’t say how frequent it was. _________ In Which I Lose My Mother… Again My mother. Oh, I have memories of her. Few and precious. Tall. Freckles on her arm. Sunshine. Playing and laughing. Deep down, despite everything, I’ve always felt that she loved me. Incompetent or not, she loved me. She was pretty. Maybe all little children think their mothers are pretty, I don’t know. But I thought mine was. And when she came back for us, I knew her. Don’t let anybody tell you that children forget. I remembered, and I wanted her more than I wanted anything else. Bill and Ava told me one day that if anyone tried to take me away from them, they’d kill them. I knew they were going to kill her if she didn’t take us with her the very next time. Another memory of her. Knowing she was going to die. Knowing it, and so begging her to take me with her. Begging her, groveling at her feet. “Don’t leave me here. Take me with you. Please, oh please, please don’t leave me. If you leave me now, you’ll never see me again.” Oh, I begged her. I warned her. And I begged her not to die. “Please don’t die, mommy!” “I won’t, baby, I won’t.” “You promise?” “I promise!” “You’re gonna die. Please take me with you.” “I can’t, baby, I can’t. I’m so sorry.” And with tears in her eyes, she was gone. I understand now how much it must have hurt her. It must have torn her apart in ways that cannot be expressed to have to leave with her child distraught and begging and screaming for her. I’m sorry momma. So sorry. I’m so sorry for that. It breaks my heart now to understand how leaving me must have broken yours. Then the rest of my memories of her are of death and loss. I’ll put them here in order, though that’s not the way I remember them. Because as I say, a child’s memory is different. They remember in order of emotional strength, not in order of time frame. So this is the best reconstruction I can do with what I have to work with. I woke up one night to the sound of screaming. I asked Natalie what it was, and she told me to go back to sleep, it was just a wildcat. I tried to go back to sleep, but I was keyed up, so I decided to go potty. Down the stairs I snuck, slowly and cautiously. If they caught me, I’d be punished, more likely than not. I heard them come in the front door, and I heard voices. I hid as quickly as I could. From where I was, I could see the stairs. Bill came into view, carrying my mother. She was in his arms, rather the way one would carry a baby cradled, except her head was falling over his arm. She was wearing a greenish-teal t-shirt and something white over it. I knew immediately that she was dead. Were I a poet, I couldn’t begin to express the depth of misery, sorrow, desperation, desolation, and agony that settled into me. In that moment, knowing that my mother was dead, something deep within me died. Hope lost the fight in that instant, and it took decades to resurrect it. To say I was bereft is to say that a blizzard is a bit of a snow or that the Sahara is ‘big.’ I understood death. I understood my mother’s death. I felt it in every part of myself. I don’t know how long it was, but Bill came back downstairs. When he did, and went outside, I snuck upstairs. When I got up there, I saw the storage room door open. I went inside, and the jars had been moved. My mother was stuffed into a false back on one of the shelves, where normally the drugs and guns were kept. She was staring at me. Her cheek was split open, a bloody spot there with white bone showing through. Her eyes, though, were the part that scared me so badly that I still sometimes have nightmares about it. They stared, and they weren’t shiny. There were tiny wrinkles in them. It’s difficult to explain, but they left no doubt for me. She was dead. I crawled back into my bed. I laid there and wanted to die. I worked to stifle my sobbing, but couldn’t. No one woke up, but I couldn’t sleep, either. A while later, I sneaked back downstairs, and then outside. I must have heard them talking, though I don’t remember that. I just remember sneaking out the back door, and to the corner of the house. There, Bill, Ava, Raymond, and my mother’s husband were there. They were butchering in a pool of light from one of those old fashioned outdoor lights. The kind with a small cage around the light, and a hook so you can hang them up. But it wasn’t hung up; it was lying on the ground. The saw was whining, and they were standing and watching. Bill was cutting something and throwing it to the pigs, who were quite happy with their midnight snack. I stared for a few moments. It seems long, but again, I was a child so any period of time could be long. It was long enough that the cold was hurting my naked feet fairly badly. I watched them for a bit, and then I almost screamed in dismay. A pale arm flopped from behind Bill, and lay in the pool of light. I watched longer until lights from a car interrupted them. They scrambled to the side of the house where they’d been digging to put in a root cellar. They shoved something in and walked towards the pool of light again. I ran inside and went back to my bed. I was too scared then even to cry. Another memory, which I thought was unrelated, but learned later was perfectly related…. it must have been the next day. I saw a mustang car slowly sinking into the bog of the swamp not far from our house as we walked to school. There was blood on the white and black fluffy seat covers. Come to find out, it was one of the boys’ car (Rocky, I think). It did have those fluffy seat covers, and it did go missing…. right around when my mother did. Those pigs were made into ham that year. I still cannot even force myself to eat ham. I don’t mind pork or bacon, but I simply cannot abide ham. Learning My Place A couple of other little things I remember. Rocky found the puppies. He took sticks and one by one shoved them into the puppies’ behinds. He laughed while they screamed. I hated him then, and honestly, I still do. I was too afraid of him to fight him over it, but I ran to tell on him. When they found the puppies, they put them down because the sticks were literally in there to a damaging degree. I’ve heard often of other male mind control victims being made to do this. It is a way that they are conditioned to no longer feel compassion. Rocky blamed my brother, and Bill and Ava believed him over me. He was, after all, a boy. And all girls are liars; everyone knows it, don’t they? At one point, Ava saw me all red and swollen between my legs. It was after Bill had sexually assaulted me in the den– it was his favorite place for our little “lovemaking sessions” as he called it. I tried desperately not to tell her. But she threatened to kill me, so I told her. She accused me of lying and put ice in the tub water. I was once more forced to sit there, this time with her beating me as well and calling me a lying whore. She also went on to burn my breasts with a curling iron, and then she jerked me out of the water and shoved it inside me. Plugged in and heated up. Of course, I suppose I could continue to relate the abuses, but I think the idea is pretty clear. There was a fair degree of brutality and sexism and much was done to all of us children there. Sadly, I can state that I had the questionable honor of being one of the worst treated. I believe that’s directly related to who I was… the daughter of the woman Ava so deeply hated, and granddaughter to another one that she deeply hated and resented. This, I believe, made me even more of a target than anything else. One day, though, one of my fondest memories was acquired. I didn’t know it at the time, but I met the private investigator that my grandparents had hired. He asked me questions that the police hadn’t asked me. But he earned my trust and got me to talk to him by drawing with me. This was new to me. He drew Donald Duck, and Mickey Mouse, and various other cartoon characters. I didn’t care much about them, as I’d never seen them before. Then he asked me what I might like to draw, and he taught me how to draw an anteater, at my request. How I loved that anteater! I would squat outside in the dirt and draw endless pictures of an anteater. I wanted to make one as good as his! That fellow lives on in my memory. I don’t know where he is now, any more than I know where that shopkeeper is. But I remember how awesome he was, and how he instilled in me a love of art. Thank you, sir. It was throughout this time that we’d begun moving around. I don’t know how long it was that they did that, but they did. They ran to Oregon first. There, Bill did logging. I actually remember the forests really well, and living here in NH is vaguely reminiscent of them. In a good way. I don’t know why I have a positive feeling about that area, except that I’m pretty sure that much of the abuse stopped. Maybe it’s where I saw the movie GUS at school, too. Another of my fond memories. How great is that movie? Really great, if you’re a kid with little in life to love, I guess. I own it again now, got it less than a year ago. Anyway, I should note that another reason why I think moving around might have been positive for me is that I stopped seeing the Other Man. He was only there before the rituals, and in some rare cases, like the pond incident. I don’t remember his face, and I quit seeing him after my grandparents got us from Bill and Ava. I’m not good with remembering faces anyway, but his seems especially evasive. I think that I associate him strongly to these negative early events. I also associate him with another negative later event, but we’ll get to that in due time. Anyhow, my grandparents, after an exhaustive search, finally got Jacob and I away from Ava and Bill. We were in foster homes for a while. I’m told it was a year, but records seem to indicate less time. Regardless, it was also a horrific time, full of abuses and strange encounters with the Other Man. I would see him on the streets. He would come and visit the homes, like he was a social worker, or something. It was like he’d found me again when my grandparents did. He, though, never directly did the abuses. He would stand and watch some of them, like the incident where my arm was held against a wood stove, and one where I was stabbed in the leg. But that’s all he did, watch and talk to the foster parents. He was often displeased with me and with them. It was during these events, and during a couple of my NDEs, that I heard about me being unsuitable as a candidate. They never specified, but they were talking to each other, so obviously didn’t need to. Last Edited by FreedomStands on 01/26/2011 02:47 PM The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| Anonymous Coward User ID: 1179078 United States01/15/2011 10:10 PM Report Abusive Post Report Copyright Violation | |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:10 PM Report Abusive Post Report Copyright Violation | holy fuck Quoting: Anonymous Coward 1147347Yeah, it can be overwhelming. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| Anonymous Coward User ID: 1221532 United States01/15/2011 10:11 PM Report Abusive Post Report Copyright Violation | Hi! Thanks for visiting! I just found some interesting emails that I'd like to share with you all. This will seem somewhat overwhelming but the main point of this thread is that I think it is important not to ignore or deny the existence of some things that could potentially exist, and to remain vigilant and ready to help those who claim to have been involved in such things. Quoting: FreedomStandsI believe there is a pervasive and dynamic organization involved in perpetrating many terrible acts upon some of their own family members and potentially those outside of their own families. There are even some members on GLP who claim to have been involved in such things, namely a user named Orphan Annie. I think it is especially cruel to deny people's experiences, even if they aren't grounded in reality, because if they are these things are very serious. So here is the email! The introduction of cases being introduced that were completely false is a great tactic to try to make the public think that all the cases were proven false, when there is overwhelming evidence. Another tactic is to produce books and then prove them false also, and few would be willing to actually research and find the real cases and not the deliberate disinformation to cause people to disbelieve. Calling it a "scare" and not looking at the evidence is another tactic to suggest that the entire concept is just to "scare" people and should be ignored. Of course they would be motivated to try to make people feel it never happened, but that isn't fair to all the victims. So here is a list of overwhelming websites and evidence. [link to www.illuminati-news.com] [link to ritualabuse.us] [link to www.the7thfire.com] [link to childabusedata.blogspot.com] Websites with information and articles on ritual abuse: Ritual Abuse.us [link to ritualabuse.us] Ritual Abuse Torture [link to www.ritualabusetorture.org] RA-info [link to www.ra-info.org] Survivorship [link to www.survivorship.org] ACHES-MC [link to web.archive.org] The Awareness Center [link to theawarenesscenter.org] End Ritual Abuse [link to www.endritualabuse.org] Legal Cases: Believe the children (1997). "Conviction List: Ritual Child Abuse". [link to www.ra-info.org] The Satanism and Ritual Abuse Archive", by Diana Napolis, is published on the world-wide web at: This archive contains 92 cases as of February 12, 2008. [link to www.endritualabuse.org] Web Pages Proving the Existence of Ritual Abuse: Noblitt, PhD, J. R. - An Empirical Look at the Ritual Abuse Controversy (2007) [link to ritualabusearticles.wordpress.com] Ritual Abuse Bibliography [link to www.ra-info.org] Ritual Abuse Statistics & Research [link to home.mchsi.com] Searchable releases on satanic ritual abuse [link to groups.yahoo.com] Frequently Asked Questions about Ritual Abuse and Mind Control [link to www.survivorship.org] Satanic Ritual Abuse: The Evidence Surfaces By Daniel Ryder, CCDC, LSW [link to home.mchsi.com] 2008 Publications on Ritual Abuse and Mind Control [link to www.endritualabuse.org] 2.htm Lacter, E (2008-02-11). "Brief Synopsis of the Literature on the Existence of Ritualistic Abuse". [link to endritualabuse.org] Synopsis.htm 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. [link to groups.google.com] 2008 list of references on SRA [link to ritualabusearticles.wordpress.com] [link to eassurvey.wordpress.com] Recent worldwide survey of ritual abuse [link to ritualabusearticles.wordpress.com] Ritual Abuse articles [link to capturingthefriedmans.wordpress.com] “CAPTURING THE FRIEDMANS” Documentary or Whitewash? [link to mcmmartinpreschooltrial.wordpress.com] McMartin Preschool Trial information [link to eassurvey.wordpress.com] The McMartin Preschool Case - What Really Happened and the Coverup [link to eassurvey.wordpress.com] Amirault, Ingram and Wenatchee child abuse cases Other Organizations with Data Proving the Worldwide Existence of Satanic Ritual Abuse [link to www.ritualabusetorture.org] [link to www.ra-info.org] [link to www.survivorship.org] [link to www.aches-mc.org] [link to theawarenesscenter.org] [link to members.aol.com] [link to www.endritualabuse.org] Ritual Abuse Books Griffis, Ph.D., Dale, Cheryl and Lynn Hersha, Ted Schwartz (2001). Secret Weapons. Far Hills, NJ: New Horizon Press. ISBN 0-88282-196-2. Hudson, Pamela S. (1991). Ritual Child Abuse: Discovery, Diagnosis, and Treatment. Saratoga, Calif: R&E Publishers. Johnston, Jerry (1989). The Edge of Evil - The Rise of Satanism in North America. Dallas: Word Publishing. ISBN 0-8499-0668-7. Karriker, Wanda (2003). Morning, Come Quickly. Catawba, NC: Sandime, LTD. ISBN 0-9717171-0-9. Lacter, E.; Lehman, K. (2008). "Guidelines to Diagnosis of Ritual Abuse/Mind Control Traumatic Stress". Karnac Books Ltd. Issue Volume 2, Number 2 / July 2008 Pages 159-181 Lockwood, C. (1993) Other altars: Roots and Realities of Cultic and Satanic Ritual Abuse and Multiple Personality Disorder. Minneapolis, MN: Compcare. Noblitt, James Randall and Perskin, Pamela Sue (eds). (2008) Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations Robert Reed Publishers Noblitt, James Randall, and Perskin Pamela Sue. (2000). Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America. New York: Praeger. [link to books.google.ca] Oksana, Chrystine (2001). Safe Passage to Healing - A Guide for Survivors of Ritual Abuse. Lincoln, NE: iUniverse.com. ISBN 0-595-201000-8. Pazder, L., Smith, M. Michelle Remembers - Pocket Books Raschke, Carl A. (1990). Painted Black. New York: HarperCollins. ISBN 0-06-104080- 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. Sakheim, David K, Devine, Susan E. Out of Darkness: Exploring Satanism and Ritual Abuse (Hardcover) 1992 Scott, S. (2001). The politics and experience of ritual abuse: beyond disbelief. Open University Press. ISBN 0335204198. [link to www.amazon.com] Sinason, V (1994). Treating Survivors of Satanist Abuse. New York: Routledge. ISBN 0-415-10543-9. Smith, Margaret. (1993). Ritual Abuse: What it Is, why it Happens, and how to Help by Margaret - HarperCollins Spencer, J. Suffer the Child Stratford, L. Satans Underground: The Extraordinary Story of One Woman's Escape Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls -Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8. Woodsum, Gayle M. (1998). The Ultimate Challenge. Laramie, WY: ARI Books. ISBN 0-9665974-0-0 Podcasts on ritual abuse Smart-Talks - Stop Ritual Abuse and Mind Control at [link to smart-talks.podomatic.com] Adams, J. (2008). Case Studies of Ritual Abuse Survivors: From Abuse to Activism. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 541- . Bandon, Oregon: Robert D. Reed Publishers. Anderson, A. (2008). Letter from a general practitioner. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 140-144. London: Karnac. Archaeological Investigations of the McMartin Preschool Site [link to web.archive.org] [link to web.archive.org] Awareness Center Information on Ritual Abuse [link to theawarenesscenter.org] Ball, T.M. (2008). The Use of Prayer for Inner Healing of Memories and Deliverance with Ritual Abuse Survivors. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 413-442. Bandon, Oregon: Robert D. Reed Publishers. Becker T. & Overkamp B. (2008). Spezifische Anforderungen an die Unterstützung von Opfern organisierter und ritueller Gewalt. In: Fliß CM & Igney C: Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers. (Specific Requirements for the Support of Victims of Organized and Ritual Abuse). Becker T. & Woywodt, U. (2007). Ritueller Mißbrauch: Auswirkungen der Arbeit auf die Beraterinnen und die Beratung. In: Wildwasser e.V.:Sexuelle Gewalt – Aktuelle Beitraege aus Theorie und Praxis. Berlin: Selbstverlag. (Ritual Abuse: Consequences of working [in this field] on cousellors and counselling) 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. Becker, T. (2008). “Organisierte und rituelle Gewalt” (“Organized and Ritual Violence”). In Fliß CM & Igney C: Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers. Becker, T. (2008). Re-Searching for New Perspectives: Ritual Abuse/Ritual Violence as Ideologically Motivated Crime. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 237-260. Bandon, Oregon: Robert D. Reed Publishers. Becker T. & Woywodt, U. (2007). Ritueller Mißbrauch: Auswirkungen der Arbeit auf die Beraterinnen und die Beratung. In: Wildwasser e.V.:Sexuelle Gewalt – Aktuelle Beitraege aus Theorie und Praxis. Berlin: Selbstverlag. (Ritual Abuse: Consequences of working [in this field] on cousellors and counselling) Becker, Thorsten (2008). Rituelle Gewalt in Deutschland. (Ritual Violence in Germany). In: Froehling Ulla: Vater unser in der Hoelle. Bergisch-Gladbach: Lübbe Becker, T; Karriker W; Overkamp B; Rutz, C (2008). “The extreme abuse surveys: Preliminary findings regarding dissociative identity disorder”, Forensic aspects of dissociative identity disorder. London: Karnac Books, 32-49. ISBN 1-855-75596-3. Believe the children (1997). “Conviction List: Ritual Child Abuse”. [link to www.ra-info.org] Bensinger, Terri T. Long-term effects on adult women who report sexual and ritual abuse in their childhoods. Dissertation Abstracts International 1990 Jul Vol 51(1-B), p. 420. Bernet W, Chang DK. (1997). “The differential diagnosis of ritual abuse allegations.” Journal of Forensic Science 42(1), 32-38. Boat, B.W. (1991). Caregivers as surrogate therapists in treatment of a ritualistically abused child. In W.N. Friedrich (Ed.) , Casebook of sexual abuse treatment., (pp. 1-26). New York: Norton. Bottoms, B.L.; Shaver, P.R.; Goodman, G.S. (1996). “An analysis of ritualistic and religion-related child abuse allegations” (PDF). Law and Human Behavior 20 (1): 1-34. doi:10.1007/BF01499130. [link to www.springerlink.com] Bottoms, Bette L., Diviak, K. R. and Davis, S. L. (1997) “Jurors’ reactions to satanic ritual abuse allegations.” Child Abuse and Neglect 21(9):845-59. Brandt, Susan Jeannine. An analysis of the mental health professionals’ response to satanic ritual abuse. Dissertation Abstracts International 1993 Jul Vol 54(1-A), pp. 87–88. Braun, B. (1986). “Issues in the Psychotherapy of Multiple Personality Disorder”, pp. 1-28. in Braun, B. (1986). Treatment of Multiple Personality Disorder. Washington, D.C.: American Psychiatric Press Inc., 206. ISBN 0-88048-096-3. Brown, Ian, “A Case Study Investigation of the Development and Treatment of Alter Personalities in Dissociative Identity Disorder” Edith Cowan University, 2006 [link to adt.ecu.edu.au] Brown, J.B. (2008). A Therapeutic Relationship: Shifting Boundaries in the Service of Healing. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 381-412. Bandon, Oregon: Robert D. Reed Publishers. Brown, D. (1994). Satanic ritual abuse: A therapist’s handbook. Denver, CO: Blue Moon Press. Brunet, Lynn, MA (Hons) Doctor of Philosophy “Terror, trauma and the eye in the triangle: the Masonic presence in contemporary art and culture” November 2007 p. 98 – 101 has information on allegations of Masonic ritual abuse [link to ogma.newcastle.edu.au:8080] Buck, S. (2008). The RAINS Network in the UK (Ritual Abuse Information Network and Support). In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 307- 326. Bandon, Oregon: Robert D. Reed Publishers. Bucky, Steven F.; Dalenberg, Constance; The relationship between training of mental health professionals and the reporting of ritual abuse and multiple personality disorder symptomatology. Journal of Psychology & Theology, Vol 20(3), Fal 1992. Special issue: Satanic ritual abuse: The current state of knowledge. pp. 233-238. Bybee, D. & Mowbray, C. (1993). An analysis of allegations of sexual abuse in a multi-victim day-care center case. Child Abuse and Neglect. 17(6): 767-783. Calof, D. L. “From the editor’s desk: Regarding the credibility of ritual abuse reports.” Treating Abuse Today 1(4) 1991 p. 4 Caradonna, Maria. Ritual child abuse. Dissertation Abstracts International; 1992 Apr Vol 52(10- B) 5519 IS ISSN/ISBN: 04194217 Child Abuse Wiki articles: Ritual Abuse [link to childabusewiki.org] Extreme Abuse Surveys [link to childabusewiki.org] Hell Minus One [link to childabusewiki.org] Ritual Abuse Torture [link to childabusewiki.org] Breaking the Circle of Satanic Ritual Abuse [link to childabusewiki.org] Cult and Ritual Abuse [link to childabusewiki.org] Forensic Aspects of Dissociative Identity Disorder [link to childabusewiki.org] Ritual Abuse in the Twenty First Century [link to childabusewiki.org] Treating Survivors of Satanist Abuse [link to childabusewiki.org] Chronology of the McMartin Preschool Abuse Trials and information on the case [link to ritualabuse.us] Cole, Deborah A. The incidence of ritual abuse: A preliminary survey. Dissertation Abstracts International 1992 Dec Vol 53(6-B), p. 3150. Coleman, J. (1994). Presenting features in adult victims of Satanist ritual abuse. Child Abuse Review, 3: 83-92. Coleman, J. (2008). Satanist ritual abuse and the problem of credibility. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 9-22. London: Karnac. Common Programs Observed in Survivors of Satanic Ritualistic Abuse describes crimes of abuse and programming techniques David W. Neswald, M.A. M.F.C.C. in collaboration with Catherine Gould, Ph.D. and Vicki Graham-Costain, Ph.D. The California Therapist, Sept./Oct. 1991, 47-50 [link to ritualabuse.us] Constantine, Alex “McMartin Preschool Revisited” p. 136-181 in Virtual Government – CIA Mind Control Operations in America (1997) Feral House Pub., ISBN 0-922915-45-8 [link to groups.yahoo.com] Constantine, Alex – Ray Buckey’s Press Corps and the Tunnels of McMartin in Psychic Dictatorship in the USA (Feral House, 1995) [link to groups.yahoo.com] [link to groups.yahoo.com] [link to groups.yahoo.com] [link to groups.yahoo.com] Cook, C. (1991). Understanding ritual abuse: A study of thirty-three ritual abuse survivors. Treating Abuse Today, 1(4), 14-19. Cook, S. (2008). Opening Pandora’s box. P In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 155-166. London: Karnac. Cozolino, L.J. (1990). “Ritual child abuse, psychopathology, and evil”. Journal of Psychology and Theology, 18(3):218-227 [link to wisdom.biola.edu (secure)] Cozolino, L.J. (1989). “The ritual abuse of children: Implications for clinical practice and research.” Journal of Sex Research 26(1), 131-138. Cozolino, L.J.; Shaffer, R.E (Fall 1992) Satanic Ritual Abuse: The Current State of Knowledge Adults who report childhood ritualistic abuse. Journal of Psychology and Theology 20(3) [link to wisdom.biola.edu (secure)] Craighead, W. E.; Corsini, R.J.; Nemeroff, C. B. (2002) The Corsini Encyclopedia of Psychology and Behavioral Science Published by John Wiley and Sons ISBN 0471270830 – Sadistic Ritual Abuse (p.1435 – 1438) [link to books.google.com] Cross, S. with “Louise” (and her alters) (2008). Am I safe yet? In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 62-78. London: Karnac. Dawson, Judith. “Ritual abuse.” Social Work Today 22(3) 1991 p.418 Day Care and Child Abuse Cases [link to ritualabuse.us] 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, the Little Rascals Day Care Center case, Fran’s Day Care case, the Baran case, the Halsey case, the West Memphis 3 case, the Friedman’s case and the Christchurch Civic Creche sex abuse – Peter Ellis case. deMause, Lloyd, “Why Cults Terrorize and Kill Children” The Journal of Psychohistory 21 (4) 1994 [4] [link to ritualabuse.us] [link to web.archive.org] deMause, L. (1998) The History of Child Abuse - The Journal of Psychohistory V. 25, N. 3, Winter 1998 and Sexual Addicitons & Compulsivity V 1 n1 1994 [link to ritualabuse.us] deMause, L. (1991) The Universality of Incest – Journal of Psychohistory 19 (2) Winter 1991 [link to ritualabuse.us] [link to ritualabuse.us] [link to ritualabuse.us] [link to ritualabuse.us] Driscoll, L. N. & Wright, C. (1991). Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement. Treating Abuse Today, 1(4), 5–13. Edwards, Louise M.”Differentiating between ritual assault and sexual abuse,” J Child and Youth Care 6(4) 1991 pp. 169-88. Extreme Abuse Surveys (2007): 750 pages of data on pdf files: [link to extreme-abuse-survey.net] EAS for survivors of extreme abuse, P-EAS for professionals who work with survivors of extreme abuse, C-EAS for caregivers who work with children who report extreme/ritual abuse. Faller, K.C. (1 994). Ritual Abuse: A Review of the Research. The American Professional Society on the Abuse of Children Advisor. 7(1). Faller, K.C. (1988). The spectrum of sexual abuse in day care. Journal of Family Violence. 3(4): 283-298. Faller, K.C. (1990). Sexual abuse of children in cults: A medical health perspective. Roundtable. 2(2). Feldman GC; Survivors of sadistic abuse: how to spot them Emergency Medicine, 1993 Aug; 25 (11): 83-7. Finkelhor, D., Williams, L., & Bums, N. (1988). Nursery Crimes: Sexual abuse in day care. Newbury Park, CA.: Sage Publications. Fliß CM & Igney C (2008). Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers.Becker, T. (Chapters on Ritual Violence and Organized Abuse) Fotheringham, T. (2008). Patterns in Mind-Control: A First Person Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 491-540. Bandon, Oregon: Robert D. Reed Publishers. Fraser, G. A. (1990). “Satanic ritual abuse: A cause of multiple personality disorder”. Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 55-60 Freer, M. (2001). “The politics and experience of ritual abuse: beyond disbelief” 10 (2): 220. Health sociology review. Frequently Asked Questions about Ritual Abuse and Mind Control [link to www.survivorship.org] Frohling, U. (in pre-publication, 2008). Our Father Who Art in Hell: A Factual Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, pp. 355-362. J.R. Noblitt & P. S. Perskin (Eds). Bandon, Oregon: Robert D. Robert D. Reed Publishers. Gallagher, B (1996), The nature and extent of known cases of organised child sexual abuse in England and Wales in Bibby, P. (ed.). Organised Abuse: The Current Debate. Arena. Gallagher, B. (2001). Assessment and intervention in cases of suspected ritual child sexual abuse. Child Abuse Review, 10, 227-242. Galton, G. (2008). Some clinical implications of believing or not believing the patient. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 116-126. London: Karnac. Garvey, Kevin, and Blood, Linda Osborne. “Interesting times [critique of Satanism in America ]” Cultic Studies Journal 8(2) 1991 pp. 151-90 Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse,” Australian and New Zealand Journal of Psychiatry, 27(4) 1993 pp. 701-8 Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse [letter] Comment in: Australian and New Zealand Journal of Psychiatry, 1(3) 1994 pp. 154-. Golston, J. (1993). Ritual abuse: Raising hell in psychotherapy: Creation of cruelty: The political military and multigenerational training of torturers: Violent initiation and the role of traumatic dissociation. Treating Abuse Today, 3(6), 12-19. Gonzalez, L.S., Waterman, J., Kelly, R.J., McCord, J., & Oliveri, M.K. (1993). Children’s patterns of disclosures and recantations of sexual and ritualistic allegations in psychotherapy. Child Abuse and Neglect, 17, 281-289. Gonzalez, Lauren S.; Waterman, Jill; Kelly, Robert J.; Children’s patterns of disclosures and recantations of sexual and ritualistic abuse allegations in psychotherapy. Child Abuse & Neglect, Vol 17(2), Mar-Apr 1993. pp. 281-289. Goodman, G.S., Qin, J., Bottoms, B.L., & Shaver (1994). Characteristics and sources of allegations of ritualistic child abuse: Final report to the National Center on Child Abuse and Neglect Goodman, Gail S.; Quas, Jodi A.; Bottoms, Bette L.. Children’s religious knowledge: Implications for understanding satanic ritual abuse allegations. Child Abuse & Neglect, Vol 21(11), Nov 1997. pp. 1111-1130. Goodwin, J. (1993). “Sadistic abuse: definition, recognition, and treatment”. Dissociation 6 (2/3): 181-187. [link to scholarsbank.uoregon.edu (secure)] Gould, C., & Cozolino, L. (1992) “Ritual abuse, multiplicity, and mind-control.” Special Issue: Satanic ritual abuse: The current state of knowledge. Journal of Psychology and Theology 20(3):194-6 [link to wisdom.biola.edu (secure)] Gould, C. (1992) Diagnosis and treatment of ritually abused children in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X. Gould, C. & Graham-Costain, V. (1994). “Play therapy with ritually abused children.” Treating Abuse Today, 4(2), 4-1; 4(3), 14-19. Gould, C. & Neswald, D. (1992). “Basic treatment and program neutralization strategies for adult MPD survivors of satanic ritual abuse.” Treating Abuse Today, 2(3), 5–10. Gould, C. (1995). Denying ritual abuse of children. Journal of Psychohistory, 22(3), 329-339. [link to ritualabuse.us] [link to web.archive.org] Harper, Jane. “Ritual abuse work.” Social Work Today 23(16) 1991 pp. 20 Hauer, C. (2005). Transpersonal aspects of the treatment of Dissociative Identity Disorder as a result of ritual abuse: A mutual descent into the underworld. Dissertation Abstracts International: Section B: The Sciences and Engineering. Vol 65(8-B), pp. 4287. Healey, C. (2008). Unsolved: investigating allegations of ritual abuse. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 23-31. London: Karnac. Hersha, C.; Hersha, L.; Griffis, D.; Schwarz, T (2001). Secret Weapons. Far Hills, NJ: New Horizon Press. ISBN 0-88282-196-2. Hill.J (1996) Believing Rachel The Journal of Psychohistory 24 (2) Fall 1996 – describes graphic crimes of abuse [link to ritualabuse.us] Hudson, P.S. (1990). “Ritual child abuse: A survey of symptoms and allegations.” Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 27-54. Hudson, P. S. (1991). Ritual Child Abuse: Discovery, Diagnosis, and Treatment. Saratoga, Calif: R&E Publishers. Ireland, S.J. & Ireland, M..J. (1994). A case history of family and cult abuse. The Journal of Psychohistory, 21(4), 417-428. IVAT conference in San Diego, California, includes a 4-hour workshop, Wednesday, September 17, 1:00 to 5:00pm, entitled: Torture-Based mind Control: Empirical Research, Programmer Methods, Effects & Treatment, by Wanda Karriker, Ph.D., Randy Noblitt, Ph.D., H. Jane Wakefield, MA (replacing Eileen Schrader, MSW), and Ellen P. Lacter, Ph.D. 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 “Anne’s parents confessed their atrocities—both in writing and verbally—to clergymen, and to detectives from the Utah Attorney General’s Office. Anne’s suppressed memories, which erupted when she was in her mid-30s, were fully substantiated by her mother and stepfather….The book’s foreword was written by Lt. Detective Matt Jacobson, who was the lead investigator with the Utah Attorney General’s Office on Anne’s case in 1995.” [link to hellminus1.com] Woman revisits the ‘Hell’ of ritual abuse By Ben Winslow Deseret News 12/10/08 [link to deseretnews.com] Hell Minus One – signed verified confessions of satanic ritual abuse – Anne’s parents confessed their atrocities – both in writing and verbally. [link to ritualabuse.us] An Interview With the Author of Hell Minus One [link to ritualabuse.us] Johnston, Jerry (1989). The Edge of Evil – The Rise of Satanism in North America. Dallas: Word Publishing. ISBN 0-8499-0668-7. Jones, D.P.H. (1991). Ritualism and child sexual abuse. Child Abuse and Neglect, 15, 163-170. Jones, David P. “Ritualism and child sexual abuse.” Child Abuse and Neglect 15(3) 199, pp. 163-70 Jones, David P. “What do children know about religion and satanism?” Child Abuse Negl. 21(11) 1997 pp. 1109-10 Jonker, F. and Jonker-Bakker, P. ‘Effects of ritual abuse: The results of three surveys in The Netherlands.” Child Abuse and Neglect 21(6) 1997 pp. 541-56 Jonker, Fred. “Reaction to Benjamin Rossen’s investigation of satanic ritual abuse in Oude Pekela,” Special Issue: “Satanic ritual abuse: The current state of knowledge.” Psychology and Theology 20(3) 1992 pp. 260-2 “All Rossen’s 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.” [link to wisdom.biola.edu (secure)] Jonker, F and Jonker-Bakker, I. (1997). “Effects of Ritual Abuse: The results of three surveys in the Netherlands.” Child Abuse & Neglect 21(6):541-556 Jonker, F.; Jonker-bakker, P. (1991). “Experiences with ritualist child sexual abuse: a case study from the Netherlands”. Child Abuse and Neglect 15: 191-196. doi:10.1016/0145-2134(91)90064-K. PMID 2043971 [link to eric.ed.gov] Jonker, Fred. “Safe behind the screen of ‘mass hysteria:’ A closing rejoinder to Benjamin Rossen.” Special Issue: “Satanic ritual abuse:The current state of’ knowledge.” Psychology and Theology, 20(3) 1992 pp. 267-70. Jons, D. P. H. “Ritualism and child sexual abuse,” Child Abuse and Neglect Vol. 15, 1991 Juhasz, Susan “Coping skills of ritual abuse survivors: An exploratory study.” Smith College Studies in Social Work 65(3) 1995 pp. 255-267 Kagy, L. “Ritualized abuse of children.” Recap Winter 1986 Kail, T.M. (2008). Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders. CRC. Kam, Katherine. “Ritual killings have satanic overtones,” Christianity Today Vol. 32 1988 pp. 52-4 Karriker, Wanda (November, 2007). “Helpful healing methods: As rated by approximately 900 respondents to the “International Survey for Adult Survivors of Extreme Abuse (EAS).” [link to endritualabuse.org] Karriker, Wanda (2003). Morning, Come Quickly. Catawba, NC: Sandime, LTD. ISBN 0-9717171-0-9. 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. [link to ritualabuse.us] 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. [link to ritualabuse.us] Katchen, M. (2008). Interrelated Moral Panics and Counter-panics: The Cult Brainwashing Panic and The False Memory/ Ritual Abuse Moral Panic. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 193- 236. Bandon, Oregon: Robert D. Reed Publishers. Kelley, Susan J. (1990). “Parental stress response to sexual abuse and ritualistic abuse of children in day-care centers.” Nursing Research 39(1):25-9 Kelley, Susan J. (1989). “Stress responses of children to sexual abuse and ritualistic abuse in day care centers.” Journal of Interpersonal Violence 4(4):502-513. Kelley, Susan J. (1988). “Ritualistic Abuse: Dynamics and Impact.” Cultic Studies Journal, 5(2) pp. 228-36 Kelly, S. (1992b). Stress responses of children and parents to sexual abuse and ritualistic abuse in day care centers. In A.W. Burgess (Ed.), Child trauma I: Issues and research-New York: Garland Publishing Co., Inc. Kelly, S. (1992a). Ritualistic abuse: Recognition, impact, and current controversy. Paper presented at the San Diego Conference on Responding to Child Maltreatment San Diego, CA. Kelly, S. (1988). Ritualistic abuse of children: Dynamics and impact. Cultic Studies Journal. 5(2): 228-236. Kelley, Susan J. Responses of children and parents to sexual abuse and Satanic ritualistic abuse in day care centers. Dissertation Abstracts International, Vol. 49, No. 12-B, Pt. 1, June 1989. Keltner, N. L.; Schwecke, L.H.; Bostrom, C.E. (2007). Psychiatric Nursing. (5th ed.) Mosby Elsevier, St Louis, MO. ISBN 0-323-03906-5. In Chapter 41 “Survivors of Violence and Trauma” “Torture, Ritual Abuse and Mind Control” p. 608 – 610 Kent, Stephen. (1994). “Diabolic Debates: A Reply to David Frankfurter and J. S. La Fontaine,” Religion 24: 135-188. Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367 Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241. King, G. F.; Yorker, B. (1996). “Case studies of children presenting with a history of ritualistic abuse”. Journal of Child and Adolescent Psychiatric Nursing, 9(2):18-26 Kinscherff, R. & Barnum, R (1992). Child forensic evaluation and claims of ritual abuse or Satanic cult activity: A critical analysis. In D.K. & S.E. Devine (Eds.), Out of Darkness: Exploring Satanism and ritual abuse. 73-107. New York, NY: Lexington Books. Kluft, Richard P. “The phenomenology and treatment of extremely complex multiple personality disorder.” Dissociation 1(4) 1988 [link to scholarsbank.uoregon.edu (secure)] Kluft, Richard P. “Various interventions in the treatment of multiple personality disorder.” Am J of Clinical Hypnosis 24 1982 pp. 230-240 Lacter, E.; Lehman, K. (2008). “Guidelines to Diagnosis of Ritual Abuse/Mind Control Traumatic Stress”. [link to karnacbooks.metapress.com] Lacter, E. “Treating Dissociative, Abused and Ritually Abused, Children, Part I” (2004) [link to truthbeknown2000.tripod.com] Lacter, E. & Lehman, K (2008). Guidelines to Diagnosis of Ritual Abuse/Mind Control Traumatic Stress. Attachment – New Directions in Psychotherapy and Relational Psychoanalysis. Volume 2, July 2008. Lacter, E. & Lehman, K. (2008). Guidelines to Differential Diagnosis between Schizophrenia and Ritual Abuse/Mind Control Traumatic Stress. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 85- 154. Bandon, Oregon: Robert D. Reed Publishers. excerpt from the chapter [link to ritualabuse.us] Lacter, E. (2008). Mind control: simple to complex. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 184-194. London: Karnac. Lacter, E (2008-02-11). “Brief Synopsis of the Literature on the Existence of Ritualistic Abuse”. Laterz, J., & Borden, T. (1993). Mother/daughter incest and ritual abuse: The ultimate taboos. Treating Abuse Today, 3 (4), 5-8. Lawrence, K.J.; Cozolino, L.; Foy, D.W. (1995). “Psychological sequelae in adult females reporting childhood ritualistic abuse”. Child Abuse & Neglect 19 (8): 975-984. doi:10.1016/0145-2134(95)00059-H. [link to www.sciencedirect.com] Leavitt, Frank, Labott, Susan M.”The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse.” American Journal of Forensic Psychology, Vol 18(2),2000. pp. 35-55. Leavitt F, & Labott, S. M.(1998). Revision of the Word Association Test for assessing associations of patients reporting Satanic ritual abuse in childhood. Journal of Clinical Psychology, 54(7), 933-943. Leavitt, F. (1994). “Clinical Correlates of Alleged Satanic Abuse and Less Controversial Sexual Molestation.”. Child Abuse and Neglect: The International Journal 18 (4): 387-92. doi:10.1016/0145-2134(94)90041-8. [link to eric.ed.gov] Leavitt, Frank. “Measuring the impact of media exposure and hospital treatment on patients alleging satanic ritual abuse.” Treating Abuse Today 8(4) 1998 pp. 7-13 [link to web.archive.org] Leavitt, Frank. “False attribution of suggestibility to explain recovered memory of childhood sexual abuse following extended amnesia.”Child Abuse Negl 21(3) 1997 pp. 265-72 Lewis, Suzanne Lee. “Psychotherapy and spirituality: A paradigm for healing. “ Paper Number: 20011010 Source/Citation: Dissertation Abstracts International: Section B: The Sciences & Engineering; Vol 61(10-B) May 2001 Lloyd, D. W. (1992). Ritual child abuse: Definitions and assumptions. Journal of Child Sexual Abuse, 1(3), 1-14. 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(ed) Encyclopedia of Domestic Violence, Routledge, 2007 Sarson, J; MacDonald,L. – Defining Torture by Non-State Actors in the Canadian Private Sphere – from First Light – A Biannual Publication of the Canadian Centre for Victims of Torture [link to www.ccvt.org] Schmuttermaier, J; Veno S (1999). “Counselors’ beliefs about ritual abuse: An Australian Study”. Journal of Child Sexual Abuse 8 (3): 45-63. doi:10.1300/J070v08n03_03. [link to www.eric.ed.gov] Schumacher, R.B.; Carlson, R.S. (September 1999). “Variables and risk factors associated with child abuse in daycare settings.”. Child Abuse & Neglect 23 (9): 891-8. Amsterdam, The Netherlands: Elsevier Science Inc.. doi:10.1016/S0145-2134(99)00057-5. ISSN 0145-2134. PMID 10505902. Scott, S. (2001). The politics and experience of ritual abuse: beyond disbelief. Open University Press. ISBN 0335204198. [link to www.amazon.com] Silverstone, J. (2008). Corroboration in the body tissues. In A. Sachs & G. 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ISBN 1-855-75596-3. Believe the children (1997). “Conviction List: Ritual Child Abuse”. [link to www.ra-info.org] Bensinger, Terri T. Long-term effects on adult women who report sexual and ritual abuse in their childhoods. Dissertation Abstracts International 1990 Jul Vol 51(1-B), p. 420. Bernet W, Chang DK. (1997). “The differential diagnosis of ritual abuse allegations.” Journal of Forensic Science 42(1), 32-38. Boat, B.W. (1991). Caregivers as surrogate therapists in treatment of a ritualistically abused child. In W.N. Friedrich (Ed.) , Casebook of sexual abuse treatment., (pp. 1-26). New York: Norton. Bottoms, B.L.; Shaver, P.R.; Goodman, G.S. (1996). “An analysis of ritualistic and religion-related child abuse allegations” (PDF). Law and Human Behavior 20 (1): 1-34. doi:10.1007/BF01499130. [link to www.springerlink.com] Bottoms, Bette L., Diviak, K. R. and Davis, S. L. (1997) “Jurors’ reactions to satanic ritual abuse allegations.” Child Abuse and Neglect 21(9):845-59. 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Brunet, Lynn, MA (Hons) Doctor of Philosophy “Terror, trauma and the eye in the triangle: the Masonic presence in contemporary art and culture” November 2007 p. 98 – 101 has information on allegations of Masonic ritual abuse [link to ogma.newcastle.edu.au:8080] Buck, S. (2008). The RAINS Network in the UK (Ritual Abuse Information Network and Support). In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 307- 326. Bandon, Oregon: Robert D. Reed Publishers. Bucky, Steven F.; Dalenberg, Constance; The relationship between training of mental health professionals and the reporting of ritual abuse and multiple personality disorder symptomatology. Journal of Psychology & Theology, Vol 20(3), Fal 1992. Special issue: Satanic ritual abuse: The current state of knowledge. pp. 233-238. Bybee, D. & Mowbray, C. (1993). An analysis of allegations of sexual abuse in a multi-victim day-care center case. Child Abuse and Neglect. 17(6): 767-783. Calof, D. L. “From the editor’s desk: Regarding the credibility of ritual abuse reports.” Treating Abuse Today 1(4) 1991 p. 4 Caradonna, Maria. Ritual child abuse. Dissertation Abstracts International; 1992 Apr Vol 52(10- B) 5519 IS ISSN/ISBN: 04194217 Child Abuse Wiki articles: Ritual Abuse [link to childabusewiki.org] Extreme Abuse Surveys [link to childabusewiki.org] Hell Minus One [link to childabusewiki.org] Ritual Abuse Torture [link to childabusewiki.org] Breaking the Circle of Satanic Ritual Abuse [link to childabusewiki.org] Cult and Ritual Abuse [link to childabusewiki.org] Forensic Aspects of Dissociative Identity Disorder [link to childabusewiki.org] Ritual Abuse in the Twenty First Century [link to childabusewiki.org] Treating Survivors of Satanist Abuse [link to childabusewiki.org] Chronology of the McMartin Preschool Abuse Trials and information on the case [link to ritualabuse.us] Cole, Deborah A. The incidence of ritual abuse: A preliminary survey. Dissertation Abstracts International 1992 Dec Vol 53(6-B), p. 3150. Coleman, J. (1994). Presenting features in adult victims of Satanist ritual abuse. Child Abuse Review, 3: 83-92. Coleman, J. (2008). Satanist ritual abuse and the problem of credibility. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 9-22. London: Karnac. Common Programs Observed in Survivors of Satanic Ritualistic Abuse [link to ritualabuse.us] describes crimes of abuse and programming techniques David W. Neswald, M.A. M.F.C.C. in collaboration with Catherine Gould, Ph.D. and Vicki Graham-Costain, Ph.D. The California Therapist, Sept./Oct. 1991, 47-50 Constantine, Alex “McMartin Preschool Revisited” p. 136-181 in Virtual Government – CIA Mind Control Operations in America (1997) Feral House Pub., ISBN 0-922915-45-8 [link to groups.yahoo.com] Constantine, Alex – Ray Buckey’s Press Corps and the Tunnels of McMartin in Psychic Dictatorship in the USA (Feral House, 1995) [link to groups.yahoo.com] [link to groups.yahoo.com] [link to groups.yahoo.com] [link to groups.yahoo.com] Cook, C. (1991). Understanding ritual abuse: A study of thirty-three ritual abuse survivors. Treating Abuse Today, 1(4), 14-19. Cook, S. (2008). Opening Pandora’s box. P In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 155-166. London: Karnac. Cozolino, L.J. (1990). “Ritual child abuse, psychopathology, and evil”. Journal of Psychology and Theology, 18(3):218-227 [link to wisdom.biola.edu (secure)] Cozolino, L.J. (1989). “The ritual abuse of children: Implications for clinical practice and research.” Journal of Sex Research 26(1), 131-138. Cozolino, L.J.; Shaffer, R.E (Fall 1992) Satanic Ritual Abuse: The Current State of Knowledge Adults who report childhood ritualistic abuse. Journal of Psychology and Theology 20(3) [link to wisdom.biola.edu (secure)] Craighead, W. E.; Corsini, R.J.; Nemeroff, C. B. (2002) The Corsini Encyclopedia of Psychology and Behavioral Science Published by John Wiley and Sons ISBN 0471270830 – Sadistic Ritual Abuse (p.1435 – 1438) [link to books.google.com] Cross, S. with “Louise” (and her alters) (2008). Am I safe yet? In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 62-78. London: Karnac. Dawson, Judith. “Ritual abuse.” Social Work Today 22(3) 1991 p.418 Day Care and Child Abuse Cases [link to ritualabuse.us] 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. the Little Rascals Day Care Center case and the West Memphis 3 case. deMause, Lloyd, “Why Cults Terrorize and Kill Children” [link to ritualabuse.us] The Journal of Psychohistory 21 (4) 1994 4 deMause, L. (1998) The History of Child Abuse [link to ritualabuse.us] The Journal of Psychohistory V. 25, N. 3, Winter 1998 and Sexual Addicitons & Compulsivity V 1 n1 1994 deMause, L. (1991) The Universality of Incest [link to ritualabuse.us] – Journal of Psychohistory 19 (2) Winter 1991 Part two [link to ritualabuse.us] Part four [link to ritualabuse.us] Part three Driscoll, L. N. & Wright, C. (1991). Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement. Treating Abuse Today, 1(4), 5–13. Edwards, Louise M.”Differentiating between ritual assault and sexual abuse,” J Child and Youth Care 6(4) 1991 pp. 169-88. Extreme Abuse Surveys [link to extreme-abuse-survey.net] (2007) 750 pages of data on pdf files - EAS for survivors of extreme abuse, P-EAS for professionals who work with survivors of extreme abuse, C-EAS for caregivers who work with children who report extreme/ritual abuse. Faller, K.C. (1 994). Ritual Abuse: A Review of the Research. The American Professional Society on the Abuse of Children Advisor. 7(1). Faller, K.C. (1988). The spectrum of sexual abuse in day care. Journal of Family Violence. 3(4): 283-298. Faller, K.C. (1990). Sexual abuse of children in cults: A medical health perspective. Roundtable. 2(2). Feldman GC; Survivors of sadistic abuse: how to spot them Emergency Medicine, 1993 Aug; 25 (11): 83-7. Finkelhor, D., Williams, L., & Bums, N. (1988). Nursery Crimes: Sexual abuse in day care. Newbury Park, CA.: Sage Publications. Fliß CM & Igney C (2008). Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers.Becker, T. (Chapters on Ritual Violence and Organized Abuse) Fotheringham, T. (2008). Patterns in Mind-Control: A First Person Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 491-540. Bandon, Oregon: Robert D. Reed Publishers. Fraser, G. A. (1990). “Satanic ritual abuse: A cause of multiple personality disorder”. Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 55-60 Freer, M. (2001). “The politics and experience of ritual abuse: beyond disbelief” 10 (2): 220. Health sociology review. Frequently Asked Questions about Ritual Abuse and Mind Control [link to www.survivorship.org] Frohling, U. (in pre-publication, 2008). Our Father Who Art in Hell: A Factual Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, pp. 355-362. J.R. Noblitt & P. S. Perskin (Eds). Bandon, Oregon: Robert D. Robert D. Reed Publishers. Gallagher, B (1996), The nature and extent of known cases of organised child sexual abuse in England and Wales in Bibby, P. (ed.). Organised Abuse: The Current Debate. Arena. Gallagher, B. (2001). Assessment and intervention in cases of suspected ritual child sexual abuse. Child Abuse Review, 10, 227-242. Galton, G. (2008). Some clinical implications of believing or not believing the patient. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 116-126. London: Karnac. Garvey, Kevin, and Blood, Linda Osborne. “Interesting times critique of Satanism in America ” Cultic Studies Journal 8(2) 1991 pp. 151-90 Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse,” Australian and New Zealand Journal of Psychiatry, 27(4) 1993 pp. 701-8 Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse letter Comment in: Australian and New Zealand Journal of Psychiatry, 1(3) 1994 pp. 154-. Golston, J. (1993). Ritual abuse: Raising hell in psychotherapy: Creation of cruelty: The political military and multigenerational training of torturers: Violent initiation and the role of traumatic dissociation. Treating Abuse Today, 3(6), 12-19. Gonzalez, L.S., Waterman, J., Kelly, R.J., McCord, J., & Oliveri, M.K. (1993). Children’s patterns of disclosures and recantations of sexual and ritualistic allegations in psychotherapy. Child Abuse and Neglect, 17, 281-289. Gonzalez, Lauren S.; Waterman, Jill; Kelly, Robert J.; Children’s patterns of disclosures and recantations of sexual and ritualistic abuse allegations in psychotherapy. Child Abuse & Neglect, Vol 17(2), Mar-Apr 1993. pp. 281-289. Goodman, G.S., Qin, J., Bottoms, B.L., & Shaver (1994). Characteristics and sources of allegations of ritualistic child abuse: Final report to the National Center on Child Abuse and Neglect Goodman, Gail S.; Quas, Jodi A.; Bottoms, Bette L.. Children’s religious knowledge: Implications for understanding satanic ritual abuse allegations. Child Abuse & Neglect, Vol 21(11), Nov 1997. pp. 1111-1130. Goodwin, J. (1993). “Sadistic abuse: definition, recognition, and treatment”. Dissociation 6 (2/3): 181-187. [link to scholarsbank.uoregon.edu (secure)] Gould, C., & Cozolino, L. (1992) “Ritual abuse, multiplicity, and mind-control.” Special Issue: Satanic ritual abuse: The current state of knowledge. Journal of Psychology and Theology 20(3):194-6 [link to wisdom.biola.edu (secure)] Gould, C. (1992) Diagnosis and treatment of ritually abused children in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X. Gould, C. & Graham-Costain, V. (1994). “Play therapy with ritually abused children.” Treating Abuse Today, 4(2), 4-1; 4(3), 14-19. Gould, C. & Neswald, D. (1992). “Basic treatment and program neutralization strategies for adult MPD survivors of satanic ritual abuse.” Treating Abuse Today, 2(3), 5–10. Gould, C. (1995). Denying ritual abuse of children [link to ritualabuse.us] Journal of Psychohistory, 22(3), 329-339. [link to web.archive.org] Harper, Jane. “Ritual abuse work.” Social Work Today 23(16) 1991 pp. 20 Hauer, C. (2005). Transpersonal aspects of the treatment of Dissociative Identity Disorder as a result of ritual abuse: A mutual descent into the underworld. Dissertation Abstracts International: Section B: The Sciences and Engineering. Vol 65(8-B), pp. 4287. Healey, C. (2008). Unsolved: investigating allegations of ritual abuse. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 23-31. London: Karnac. Hersha, C.; Hersha, L.; Griffis, D.; Schwarz, T (2001). Secret Weapons. Far Hills, NJ: New Horizon Press. ISBN 0-88282-196-2. Hill.J (1996) Believing Rachel [link to ritualabuse.us] The Journal of Psychohistory 24 (2) Fall 1996 – describes graphic crimes of abuse Hudson, P.S. (1990). “Ritual child abuse: A survey of symptoms and allegations.” Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 27-54. Hudson, P. S. (1991). Ritual Child Abuse: Discovery, Diagnosis, and Treatment. Saratoga, Calif: R&E Publishers. Ireland, S.J. & Ireland, M..J. (1994). A case history of family and cult abuse. The Journal of Psychohistory, 21(4), 417-428. IVAT conference in San Diego, California, includes a 4-hour workshop, Wednesday, September 17, 1:00 to 5:00pm, entitled: Torture-Based mind Control: Empirical Research, Programmer Methods, Effects & Treatment, by Wanda Karriker, Ph.D., Randy Noblitt, Ph.D., H. Jane Wakefield, MA (replacing Eileen Schrader, MSW), and Ellen P. Lacter, Ph.D. Johnson Davis, Anne “Hell Minus One: My Story of Deliverance From Satanic Ritual Abuse and My Journey to Freedom” [link to hellminus1.com] Transcript Bulletin Publishing – ISBN 978-0-9788348-0-7 – 2008 “Anne’s parents confessed their atrocities—both in writing and verbally—to clergymen, and to detectives from the Utah Attorney General’s Office. Anne’s suppressed memories, which erupted when she was in her mid-30s, were fully substantiated by her mother and stepfather….The book’s foreword was written by Lt. Detective Matt Jacobson, who was the lead investigator with the Utah Attorney General’s Office on Anne’s case in 1995.” Woman revisits the ‘Hell’ of ritual abuse [link to deseretnews.com] By Ben Winslow Deseret News 12/10/08 Hell Minus One – signed verified confessions of satanic ritual abuse [link to ritualabuse.us] Anne’s parents confessed their atrocities – both in writing and verbally. An Interview With the Author of Hell Minus One [link to ritualabuse.us] Johnston, Jerry (1989). The Edge of Evil – The Rise of Satanism in North America. Dallas: Word Publishing. ISBN 0-8499-0668-7. Jones, D.P.H. (1991). Ritualism and child sexual abuse. Child Abuse and Neglect, 15, 163-170. Jones, David P. “Ritualism and child sexual abuse.” Child Abuse and Neglect 15(3) 199, pp. 163-70 Jones, David P. “What do children know about religion and satanism?” Child Abuse Negl. 21(11) 1997 pp. 1109-10 Jonker, F. and Jonker-Bakker, P. ‘Effects of ritual abuse: The results of three surveys in The Netherlands.” Child Abuse and Neglect 21(6) 1997 pp. 541-56 Jonker, Fred. “Reaction to Benjamin Rossen’s investigation of satanic ritual abuse in Oude Pekela,” Special Issue: “Satanic ritual abuse: The current state of knowledge.” Psychology and Theology 20(3) 1992 pp. 260-2 “All Rossen’s 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.” [link to wisdom.biola.edu (secure)] Jonker, F and Jonker-Bakker, I. (1997). “Effects of Ritual Abuse: The results of three surveys in the Netherlands.” Child Abuse & Neglect 21(6):541-556 Jonker, F.; Jonker-bakker, P. (1991). “Experiences with ritualist child sexual abuse: a case study from the Netherlands” [link to eric.ed.gov] Child Abuse and Neglect 15: 191-196. doi:10.1016/0145-2134(91)90064-K. PMID 2043971 Jonker, Fred. “Safe behind the screen of ‘mass hysteria:’ A closing rejoinder to Benjamin Rossen.” Special Issue: “Satanic ritual abuse:The current state of’ knowledge.” Psychology and Theology, 20(3) 1992 pp. 267-70. Jons, D. P. H. “Ritualism and child sexual abuse,” Child Abuse and Neglect Vol. 15, 1991 Juhasz, Susan “Coping skills of ritual abuse survivors: An exploratory study.” Smith College Studies in Social Work 65(3) 1995 pp. 255-267 Kagy, L. “Ritualized abuse of children.” Recap Winter 1986 Kail, T.M. (2008). Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders. CRC. Kam, Katherine. “Ritual killings have satanic overtones,” Christianity Today Vol. 32 1988 pp. 52-4 Karriker, Wanda (November, 2007). “Helpful healing methods: As rated by approximately 900 respondents to the “International Survey for Adult Survivors of Extreme Abuse (EAS).” [link to www.endritualabuse.org] Karriker, Wanda (2003). Morning, Come Quickly. Catawba, NC: Sandime, LTD. ISBN 0-9717171-0-9. Karriker, W. (2008, September). Torture-based mind control as a global phenomenon: Preliminary data from the 2007 series of Extreme Abuse Surveys [link to ritualabuse.us] 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. Karriker, Wanda. (2008, November). Understanding ritual trauma: A comparison of findings from three online surveys [link to ritualabuse.us] Paper presented at the meeting of the International Society for the Study of Trauma and Dissociation, Chicago, IL. Katchen, M. (2008). Interrelated Moral Panics and Counter-panics: The Cult Brainwashing Panic and The False Memory/ Ritual Abuse Moral Panic. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 193- 236. Bandon, Oregon: Robert D. Reed Publishers. Kelley, Susan J. (1990). “Parental stress response to sexual abuse and ritualistic abuse of children in day-care centers.” Nursing Research 39(1):25-9 Kelley, Susan J. (1989). “Stress responses of children to sexual abuse and ritualistic abuse in day care centers.” Journal of Interpersonal Violence 4(4):502-513. Kelley, Susan J. (1988). “Ritualistic Abuse: Dynamics and Impact.” Cultic Studies Journal, 5(2) pp. 228-36 Kelly, S. (1992b). Stress responses of children and parents to sexual abuse and ritualistic abuse in day care centers. In A.W. Burgess (Ed.), Child trauma I: Issues and research-New York: Garland Publishing Co., Inc. Kelly, S. (1992a). Ritualistic abuse: Recognition, impact, and current controversy. Paper presented at the San Diego Conference on Responding to Child Maltreatment San Diego, CA. Kelly, S. (1988). Ritualistic abuse of children: Dynamics and impact. Cultic Studies Journal. 5(2): 228-236. Kelley, Susan J. Responses of children and parents to sexual abuse and Satanic ritualistic abuse in day care centers. Dissertation Abstracts International, Vol. 49, No. 12-B, Pt. 1, June 1989. Keltner, N. L.; Schwecke, L.H.; Bostrom, C.E. (2007). Psychiatric Nursing. (5th ed.) Mosby Elsevier, St Louis, MO. ISBN 0-323-03906-5. In Chapter 41 “Survivors of Violence and Trauma” “Torture, Ritual Abuse and Mind Control” p. 608 – 610 Kent, Stephen. (1994). “Diabolic Debates: A Reply to David Frankfurter and J. S. La Fontaine,” Religion 24: 135-188. Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367 Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241. King, G. F.; Yorker, B. (1996). “Case studies of children presenting with a history of ritualistic abuse”. Journal of Child and Adolescent Psychiatric Nursing, 9(2):18-26 Kinscherff, R. & Barnum, R (1992). Child forensic evaluation and claims of ritual abuse or Satanic cult activity: A critical analysis. In D.K. & S.E. Devine (Eds.), Out of Darkness: Exploring Satanism and ritual abuse. 73-107. New York, NY: Lexington Books. Kluft, Richard P. “The phenomenology and treatment of extremely complex multiple personality disorder.” [link to scholarsbank.uoregon.edu (secure)] Dissociation 1(4) 1988 Kluft, Richard P. “Various interventions in the treatment of multiple personality disorder.” Am J of Clinical Hypnosis 24 1982 pp. 230-240 Lacter, E.; Lehman, K. (2008). “Guidelines to Diagnosis of Ritual Abuse/Mind Control Traumatic Stress”. [link to karnacbooks.metapress.com] Lacter, E. “Treating Dissociative, Abused and Ritually Abused, Children, Part I” (2004) [link to truthbeknown2000.tripod.com] Lacter, E. & Lehman, K (2008). Guidelines to Diagnosis of Ritual Abuse/Mind Control Traumatic Stress. Attachment – New Directions in Psychotherapy and Relational Psychoanalysis. Volume 2, July 2008. Lacter, E. & Lehman, K. (2008). Guidelines to Differential Diagnosis between Schizophrenia and Ritual Abuse/Mind Control Traumatic Stress [link to ritualabuse.us] In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 85- 154. Bandon, Oregon: Robert D. Reed Publishers. excerpt from the chapter Lacter, E. (2008). Mind control: simple to complex. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 184-194. London: Karnac. Lacter, E (2008-02-11). “Brief Synopsis of the Literature on the Existence of Ritualistic Abuse”. [link to endritualabuse.org] 2008 Publications on Ritual Abuse and Mind Control [link to www.endritualabuse.org] 2.htm Laterz, J., & Borden, T. (1993). Mother/daughter incest and ritual abuse: The ultimate taboos. Treating Abuse Today, 3 (4), 5-8. Lawrence, K.J.; Cozolino, L.; Foy, D.W. (1995). “Psychological sequelae in adult females reporting childhood ritualistic abuse” [link to www.sciencedirect.com] Child Abuse & Neglect 19 (8): 975-984. doi:10.1016/0145-2134(95)00059-H. Leavitt, Frank, Labott, Susan M.”The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse.” American Journal of Forensic Psychology, Vol 18(2),2000. pp. 35-55. Leavitt F, & Labott, S. M.(1998). Revision of the Word Association Test for assessing associations of patients reporting Satanic ritual abuse in childhood. Journal of Clinical Psychology, 54(7), 933-943. Leavitt, F. (1994). “Clinical Correlates of Alleged Satanic Abuse and Less Controversial Sexual Molestation.” [link to eric.ed.gov] Child Abuse and Neglect: The International Journal 18 (4): 387-92. doi:10.1016/0145-2134(94)90041-8. Leavitt, Frank. “Measuring the impact of media exposure and hospital treatment on patients alleging satanic ritual abuse.” [link to web.archive.org] Treating Abuse Today 8(4) 1998 pp. 7-13 Leavitt, Frank. “False attribution of suggestibility to explain recovered memory of childhood sexual abuse following extended amnesia.”Child Abuse Negl 21(3) 1997 pp. 265-72 Lewis, Suzanne Lee. “Psychotherapy and spirituality: A paradigm for healing. “ Paper Number: 20011010 Source/Citation: Dissertation Abstracts International: Section B: The Sciences & Engineering; Vol 61(10-B) May 2001 Lloyd, D. W. (1992). Ritual child abuse: Definitions and assumptions [link to www.informaworld.com] Journal of Child Sexual Abuse, 1(3), 1-14. Lloyd, David W. “Ritual child abuse: Understanding the controversies” [link to www.icsahome.com] Cultic Studies J 8(2) 1991 pp. 122-133 Lloyd, David W. “Ritual child abuse: Where do we go from here?” [link to www.ncjrs.gov] Children’s Legal Rights J12 Winter, 1991 pp. 12-8 3 Lockwood, C. (1993) Other altars: Roots and Realities of Cultic and Satanic Ritual Abuse and Multiple Personality Disorder. Minneapolis, MN: Compcare. Macfarland, R.B.,& Lockerbie, G. (1994). Difficulties in treating ritually abused children. Journal of Psychohistory, 21(4), 429-434. MacGauley, Jackie Interview (McMartin) – [link to ritualabuse.us] Madu, S. N.; Peltzer, K.; Correlates for psychological, physical, emotional and ritualistic forms of child abuse among high school students in the Northern Province, South Africa. Southern African Journal of Child and Adolescent Mental Health, Vol 11(1), 1999. pp. 56-66. Mallard, C. (2008). Ritual Abuse–A Personal Account And the Unpublished Police Guidelines. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 327-336. Bandon, Oregon: Robert D. Reed Publishers. Mangen, R. (1992). Psychological testing and ritual abuse. In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness: Exploring Satanism and ritual abuse (pp. 147-173). New York: Lexington. Marron, Kevin. Ritual Abuse: Canada’s Most Infamous Trial On Child Abuse [link to kevinmarron.com] Seal Books, McClelland-Bantam Inc., Toronto. 1988 ISBN: 0-7704-2250-0 Martin, Sharon K. Working with adult survivors of ritual abuse. Dissertation Abstracts International. Vol. 52, No. 9-B, March 1992, p. 4979. McCulley, Dale. “Satanic ritual abuse: A question of memory,” Psychology and Theology . 22(3) 1994, pp. 167-72 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. [link to wisdom.biola.edu (secure)] McCully, Robert S. “The laugh of satan: A study of a familial murderer.” Personality Assessment 42(1) 1978 pp. 81-91 McCully, Robert S. “Satan’s eclipse: A familial murderer six years later.” British J Projective Psychology and Personality 125(2) 1980 pp. 13-7 McFall, Mairi. “Building connections: Ritual abuse.” Wlw 13(3/4) 1990 p. 8 McFarland, Robert B. and Lockerbie, Grace. “Difficulties in treating ritually abused children.” J Psychohistory , 21(4) Spring 1994 pp.429-34, McLeod, K. and Goddard, C. R. (2005) ‘The ritual abuse of children – A critical perspective’ Children Australia, 30 (1):27-34 The McMartin Preschool Case – What Really Happened and the Cover-up [link to ritualabuse.us] McMinn, Mark R., and Wade, Nathaniel G. “Beliefs about the prevalence of dissociative identity disorder, sexual abuse, and ritual abuse among religious and nonreligious therapists.” Professional Psychology Research and Practice 26(3) 1995 pp. 257-61 McShane, Claudette. “Satanic sexual abuse: A paradigm” Affilia J Women and Social Work 8(2) 1993 Miller, A. (2008). Recognizing and Treating Survivors of Abuse by Organized Criminal Groups. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 443-478. Bandon, Oregon: Robert D. Reed Publishers. Mollan, P. (2008). When the imaginary becomes the real: reflections of a bemused psychoanalyst. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 108-115. London: Karnac. Mulhern, Sherrill A. “Satanism, ritual abuse, and multiple personality disorder: A sociohistorical perspective.” Special Issue: Hypnosis and delayed recall: I, International J Clinical and Experimental Hypnosis, 42(4) 1994 pp. 265-88 Mulhern, Sherrill A. “Patients reporting ritual abuse in childhood: A clinical response,” Child Abuse and Neglect 15(4) 1991 pp. 609-11 Mulhern, Sherrill A. “Ritual abuse: Defining a syndrome versus defending a belief,” Special issue: Satanic ritual abuse: The current state of knowledge Psychology and Theology 20(3) 1992 pp. 230-2 Myers, J.E. (1994). The backlash: Child protection under fire. Newbury Park, CA: Sage Publications. Nelson, S. (2008). The Orkney “Satanic Abuse Case:” Who Cared About the Children? In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 337-354. Bandon, Oregon: Robert D. Reed Publishers. Neswald, D., Gould, C., & Graham-Costain, V. (1991). “Common programs observed in survivors of Satanic ritual abuse.” [link to ritualabuse.us] The California Therapist, 3 (5), 47 50. [link to web.archive.org] Neswald, David W. and Gould, Catherine. “Basic treatment and program neutralization strategies for adult MPD survivors of satanic ritual abuse.” Treating Abuse Today 2(3) 3 1992 pp. 5-10 Noblitt, R. (2008). Rituals: The Good, the Bad and the Ugly. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 17-20. Bandon, Oregon: Robert D. Reed Publishers. Noblitt, R. & Perskin, P. (2008). Redefining the Language of Ritual Abuse and the Politics that Dictate It. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 21-30. Bandon, Oregon: Robert D. Reed Publishers. Noblitt, JR; Perskin PS (2000). Cult and ritual abuse: its history, anthropology, and recent discovery in contemporary America [link to books.google.ca] New York: Praeger. ISBN 0-275-96665-8. Chapter 6 – Empirical Evidence of Ritual Abuse Noblitt, PhD, J. R. – An Empirical Look at the Ritual Abuse Controversy (2007) [link to ritualabuse.us] Noblitt, J.R. (1995). “Psychometric measures of trauma among psychiatric patients reporting ritual abuse” [link to www.ncbi.nlm.nih.gov] Psychological Reports 77(3):743-747. 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. Nurcombe, Barry. “The ritual abuse of children: Clinical features and diagnostic reasoning.” Erratum. Am Acad Child and Adol Psych 30(5) 1991 p. 846 Nurcombe, Barry and Unutzer, Jurgen “The ritual abuse of children: Clinical features and diagnostic reasoning.” published erratum appears in Am Acad Child Adoles Psych 30(5) 1991 p. 846 see comments Am Acad Child Adoles Psych 30(2) 1991 pp. 272-6 Oksana, Chrystine (2001). Safe Passage to Healing – A Guide for Survivors of Ritual Abuse. Lincoln, NE: iUniverse.com. ISBN 0-595-201000-8. 1994 pub. HarperPerennial. Paley, K. (June 1992). “Dream wars: a case study of a woman with multiple personality disorder” [link to scholarsbank.uoregon.edu (secure)] Dissociation 5 (2): 111-116. Pepinsky, H. (2005). “A criminologist’s quest for peace” [link to critcrim.org] Critical Justice 1 (1). Pepinsky, H. (2002) “A struggle to inquire without becoming an un-critical non-criminologist.” Critical Criminology 11(1):61-73 Pepinsky, H. (2005). “Sharing and Responding to Memories”. American Behavioral Scientist 48 (10): 1360. doi:10.1177/0002764205277013. Pepinsky, H (2006) PEACEMAKING – Reflections of a Radical Criminologist [link to critcrim.org] by Hal Pepinsky – The University of Ottawa Press ISBN10: 0776606409 Perlman, S. D. (1995). One analyst’s journey into darkness: Countertransference resistance to recognizing sexual abuse, ritual abuse, and multiple personality disorders. Journal of the American Academy of Psychoanalysis, 23(1), 137-51. Perry, N. E.(1992).Therapists’ experiences of the effects of working with dissociative patients. Paper presented at the 9th Annual Meeting of the International Society for the Study of Multiple Personality and Dissociation, Chicago, IL. Pike, Patricia L.; Mohline, Richard J.; Ritual abuse and recovery: Survivors’ personal accounts. Journal of Psychology & Theology, Vol 23(1), Spr 1995. pp. 45-55. [link to wisdom.biola.edu (secure)] Raschke, C. (2008). The Politics of the “False Memory” Controversy: The Making of an Academic Urban Legend. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 177- 192. Bandon, Oregon: Robert D. Reed Publishers. Raschke, Carl A. (1990). Painted Black. New York: HarperCollins. ISBN 0-06-104080-0. Report of the Ritual Abuse Task Force – Los Angeles County Commission for Women [link to ritualabuse.us] 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. [link to web.archive.org] Report of Utah State Task Force on Ritual Abuse – Utah Governor’s Commission for Women and Families (1992) [link to www.saferchildren.net] Riseman, J. (2008). Ritual Abuse Survivors: Diverse, Yet Similar. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 479-490. Bandon, Oregon: Robert D. Reed Publishers. Ritual Abuse Statistics & Research [link to web.archive.org] Ritual Abuse Bibliography [link to www.ra-info.org] Ritual abuse book list [link to ritualabuse.us] Rockwell, R.B. (1994). One psychiatrists view of Satanic ritual abuse. The Journal of Psychohistory, 21(4), 443-460. Rogers, Martha L. “The Oude Pekela incident: A case study of alleged SRA from the Netherlands.” Psychology and Theology, 20(3) 1992 pp. 257-59 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. Bandon, Oregon: Robert D. Reed Publishers. Rutz, Carol (2001). A Nation Betrayed [link to www2.dmci.net] The Chilling True Story of Secret Cold War Experiments Performed on our Children and Other Innocent People by Carol Rutz 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. Sachs, R.; Braun, B. (1987). “Issues in treating MPD patients with satanic cult involvement” in Fourth International Conference on Multiple Personality/ Dissociative States. Proceedings of the Fourth International Conference on Multiple Personality/ Dissociative States: 383-87, Chicago: Rush-Presbyterian-St.Luke’s Medical Center. as cited in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X. Sachs, A. (2008). Infanticidal attachment: the link between dissociative identity disorder and crime. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 127-139. London: Karnac. Sachs, R.G. (1990). “The role of sex and pregnancy in Satanic cults”. Journal of Prenatal and Perinatal Psychology and Health, 5(2):105-114 Sachs, A. & Galton, G. (Eds) (2008). orensic Aspects of Dissociative Identity Disorder [link to www.karnacbooks.com] London: Karnac. Chapters include discussions on ritual abuse, dissociative identity disorder, mind control, extreme abuse, survivor accounts and criminal convictions Google books [link to books.google.com] Sakheim, D.K. (1996). Clinical aspects of sadistic ritual abuse. In L.K. Michelson & W.J. Ray (Eds), Handbook of dissociation: Theoretical, empirical, and clinical perspectives, (pp. 569-594). New York: Plenum Press. Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X. Salter, M. (2008). Out of the Shadows: Re-envisioning the Debate on Ritual Abuse. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 155- 176. Bandon, Oregon: Robert D. Reed Publishers. Salter, M. (2008) Organized abuse and the politics of disbelief (p.243 – 283) 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 – Published by The Crime and Justice research Newtork University of New South Wales December, 2008 [link to www.cjrn.unsw.edu.au] ISBN: 9780646507378 (pdf) Sarson, J. & MacDonald, L. (2008). Ritual Abuse-Torture within Families/Groups [link to www.haworthpress.com:443 (secure)] Journal of Aggression, Maltreatment & Trauma, 16(4), pp. 419-438. Sarson, J. and L. McDonald “Ritual Abuse-Torture in Families”, in Jackson, N. (ed) Encyclopedia of Domestic Violence, Routledge, 2007 Sarson, J; MacDonald,L. Defining Torture by Non-State Actors in the Canadian Private Sphere [link to www.ccvt.org] from First Light – A Biannual Publication of the Canadian Centre for Victims of Torture Schmuttermaier, J; Veno S (1999) “Counselors’ beliefs about ritual abuse: An Australian Study [link to www.eric.ed.gov] Journal of Child Sexual Abuse 8 (3): 45-63. doi:10.1300/J070v08n03_03. Schumacher, R.B.; Carlson, R.S. (September 1999). “Variables and risk factors associated with child abuse in daycare settings.”. Child Abuse & Neglect 23 (9): 891-8. Amsterdam, The Netherlands: Elsevier Science Inc.. doi:10.1016/S0145-2134(99)00057-5. ISSN 0145-2134. PMID 10505902. Scott, S. (2001). The politics and experience of ritual abuse: beyond disbelief [link to www.amazon.com] Open University Press. ISBN 0335204198. Searchable releases on satanic ritual abuse [link to groups.yahoo.com] Sexual Abuse in Day Care: A National Study [link to www.eric.ed.gov] 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.” Silverstone, J. (2008). Corroboration in the body tissues. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 145-154. London: Karnac. Sinason, V (1994). Treating Survivors of Satanist Abuse. New York: Routledge. ISBN 0-415-10543-9. Sinason, V., Galton, G., & Leevers, D. (2008). Where are We Now? Ritual Abuse, Dissociation, Police and the Media. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 363-380. Bandon, Oregon: Robert D. Reed Publishers. Sinason, V. (2008). When murder moves inside. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 100-107. London: Karnac. Sinason, V. (2008). From social conditioning to mind control. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 167-183. London: Karnac. Smith, Margaret. (1993). Ritual Abuse: What it Is, why it Happens, and how to Help by Margaret – HarperCollins Snow B. & Sorensen (1990). “Ritualistic child abuse in a neighborhood setting.” Journal of Interpersonal Violence 5(4):474-487. Sparkes, Barry H. Playing with the devil: Adolescent involvement with the occult, black magic, witchcraft, and the satanic to manage feelings of despair. Dissertation Abstracts International. Vol. 50, No. 12-B, Pt 1, June 1990. Summit, R.C. (1994). “The dark tunnels of McMartin” [link to ritualabuse.us] Journal of Psychohistory 21 (4): 397-416. [link to web.archive.org] Tamarkin, C. (1991). Critical Issues in the Diagnosis and Treatment of Ritual Abuse. Workshop presented at the Eighth International Conference on Multiple Personality I Dissociative States. Chicago, IL. Tamarkin, C. (1994a). Investigative Issues in Ritual Abuse Cases, Part I. Treating Abuse Today, 4 (4): 14-23. Tamarkin, C. (1994b). Investigative Issues in Ritual Abuse Cases, Part II. Treating Abuse Today, 4 (5): 5-9. McMartin Both articles [link to abusearticles.wordpress.com] The Satanism and Ritual Abuse Archive contains 92 cases as of February 12, 2008. [link to www.endritualabuse.org] Uherek, A.M. (1991). Treatment of a ritually abused preschooler. In W.N. Friedrich (Ed.) Casebook of sexual abuse treatment. (pp. 70-92). New York: Norton. Valente, S. (2000). “Controversies and challenges of ritual abuse.” [link to www.ncbi.nlm.nih.gov] J Psychosoc Nurs Ment Health Serv 38 (11): 8-17. Valente SM. (1992) The challenge of ritualistic child abuse [link to www3.interscience.wiley.com] Journal of Child and Adolescent Psychiatric Mental Health Nursing, 5(2):37-46. Van Benschoten, Susan C. (1990). “Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility” [link to www.empty-memories.nl] Dissociation Vol. III, No. 1 Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls – Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8. Wong, B., & McKeen, J. (1990). “A case of multiple life-threatening illnesses related to early ritual abuse.” Special Issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care 1-26. Woodsum, Gayle M. (1998). The Ultimate Challenge. Laramie, WY: ARI Books. ISBN 0-9665974-0-0. Yoeli, F.R. & Prattos, T. (2008). Terrorism is the Ritual Abuse of the Twenty-first Century. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 261-306. Bandon, Oregon: Robert D. Reed Publishers. Young, Walter C., Sachs, Roberta G., Braun, Bennett G., and Watkins, R. T. (1993) “Patients reporting ritual abuse in childhood: A clinical syndrome. Report of 37 cases.” Child Abuse and Neglect 15(3):181-9 Young, W.C. & Young, L.J. (1997). Recognition and special treatment issues in patients reporting childhood sadistic ritual abuse. In G.A. Fraser (Ed.), The dilemma of ritual abuse: Cautions and guides for therapists (pp. 65-103). Washington, DC: American Psychiatric Press. Young, W.C. (1992). “Recognition and treatment of survivors reporting ritual abuse”. In Out of darkness: Exploring Satanism and Ritual Abuse, Edited by D.K. Sakheim & S.E. Devine (pp. 249-278). New York: Lexington. Young, W. C. (1993). “Sadistic ritual abuse. An overview in detection and management”. Primary Care, 20(2), 447-58. Youngson, Sheila C.. Ritual Abuse: Consequences for Professionals. Child Abuse Review, Dec 93, Vol. 2 Issue 4, p 251-262 Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls -Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8. Woodsum, Gayle M. (1998). The Ultimate Challenge. Laramie, WY: ARI Books. ISBN 0-9665974-0-0 LOL IT WENT ON FOREVER THOUGHT IT WOULD DESTROY THE INTERNET LOL |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:14 PM Report Abusive Post Report Copyright Violation | and people will still laugh if you try and tell them about this stuff. Quoting: Anonymous Coward 1179078it was a hot topic in the 80's and 90's and then POOF There seems to have been a major effort to try to discredit it through various tactics, even though there is a tremendous amount of legitimate evidence. One tactic that I believe was used was providing disinformation through false accounts and later publically discrediting those accounts in an attempt to cause the public to believe that all accounts were false since the false one was. Another tactic was labeling it all a "scare" and suggesting that those who believe in it are just "scared" and "crazy" and "conspiracy theorists" to be frowned upon for believing things that had been "proven false" even though they weren't "proven false", just some false accounts that were deliberately mixed in were publically shown as false and focused on to try to divert people from realizing the reality of the pervasive cult that is becoming more apparent these days through their bold use of apparent symbolism and becoming more public and open. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:15 PM Report Abusive Post Report Copyright Violation | LOL Quoting: Anonymous Coward 1221532IT WENT ON FOREVER THOUGHT IT WOULD DESTROY THE INTERNET LOL It might not destroy the internet, but ritual abuse may have destroyed many potentially happy lives and minds. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:17 PM Report Abusive Post Report Copyright Violation | One of the cases they investigated on which the statute of limitations had expired involved the confession of the perpetrators. In late April 1995, Rachel Hopkins spoke on television and to the media. 6 She related how "her parents and others, some of them relatives, would dress in black robes for sporadic rituals that involved terror and torture. ‘I was sexually abused in every way you can conceive. I was tortured and had the bottoms of my feet cut. I was made to believe I was killing a baby, and they forced me to kill dogs and cats.... I was bathed in a tub of blood and forced to look at myself in a mirror. I was tied up and hung upside down and spun. I was suffocated and electrocuted to the point of being bowed and paralyzed. Sometimes they forced me and my siblings to hurt one another. They would tell me, ‘Now you’re one of us. If you tell anybody, they won’t believe you and they’ll put you in a mental hospital. ’ And they threatened to torture me until I was dead." Mother’s Confession An on-camera visual showed her as a three-year-old, her face and legs dark with bruises while a voice read from her mother’s confession, describing little Rachel being "tortured and sexually abused and threatened with my life and used as a sacrifice at least three times." Her father, according to her mother’s written confession, "cut off your night clothes and panties." To frighten her, a dog was hung by the back feet, its throat was cut, it was disemboweled, and its hind legs were cut off." Rachel was "hung by your feet after being bound." She remembers instances of cannibalism, of animal sacrifice, and of seeing her "baby brother being murdered by the cult." The confession continued: "I performed the same sexual acts on you at home. The sexual abuse in our home was a repeat of the ritual." People Need To Believe… "For Hopkins, the healing began when people started to believe her —her husband, her therapist, church leaders and even the attorney general’s investigators. "‘The first time I called my parents up and told them I had been sexually abused and I knew they did it, they told me I was hallucinating,"’ she said. ‘Since that time, they have written letters to each of the children confirming everything in explicit detail."’ An important part of Rachel’s credibility was that all three of the daughters remember the same things and told the bishop and stake president. Although her parents vehemently denied the abuse at first, the bishop and stake president persisted: "But all three—all of the children say this, you know. Why would they say this if it isn’t true?" This Local Bishop Did… Rachel’s parents finally confessed and settled out of court, paying for her therapy. (It is not known whether the other daughters are also in therapy.) Her mother’s confession letter concludes: "We are so happy to send this check. We pray for your healing. Love, Mom and Dad." The parents also admitted the abuse to investigators Mike King and Mart Jacobson, who reported: "Both the mother and the father admitted to serious sexual and physical crimes against the [three female] children and named several other individuals who were also involved." LDS Faith Helped Rachel Paul Murphy’s interview concluded: "[Rachel] said her parents used their religion to hide the abuse , but it was actually her faith that helped her pull through this . Why is this woman coming forward? Secrecy has been a weapon for her parents and other people that abused children. She wanted to shed light on it. She also wanted people to know that ritual abuse does exist. It has happened to her, but if you get some help you can survive it. [link to www.slideshare.net] The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:28 PM Report Abusive Post Report Copyright Violation | www.iccrt.org [link to www.suite101.com] Satanic Ritual Abuse: The Evidence Surfaces Sep 19, 2001 - © Daniel Ryder YOU DON’T HAVE TO PLAY ME BACKWARDS... SATANIC RITUAL ABUSE: THE EVIDENCE SURFACES Daniel Ryder, CCDC, LSW The following lyrics are from a song about Satanic ritual abuse off Joan Baez's latest album, Play Me Backwards. Incidentally, it's the lead song. "You don't have to play me backwards To get the meaning of my verse. You don't have to die and go to hell To feel the devil's curse." It's not only the "devil's curse" survivors of Satanic ritual abuse have been feeling of late. They have also been feeling the curse of a pronounced societal backlash. In some circles now, the stories of some of the most heinous abuse imaginable - sexual abuse, brainwashing, torture, murder/sacrifice - are being labeled as "patently false." Therapists are being accused of planting these memories. And, for instance, the FBI has come out debunking the phenomenon, saying, unequivocally, there is no tangible evidence organized Satanic ritual abuse exists at all. However, my research shows it does exist. And indications are we are only seeing the tip of the iceberg of a social phenomenon that, when totally exposed, will rock the core of societal beliefs. For the last four years, I have crises-crossed the country interviewing cult researchers, ritual crime investigators, task force members, therapists, investigative reporters, cult survivors...as part of an in-depth investigation on the issue of Satanic ritual abuse. And, the research has yielded some extremely eye-opening things. The most eye-opening hasn't been the mutilated backwoods remains of a cult victim's body in Massachusetts. It wasn't the bloody pentagram carved into a cult victim's corpse in San Francisco. The most eye-opening, has been a widely cited Law Enforcement Perspective report out of the FBI's Behavioral Science Center in Quantico, Virginia. The report was written by supervisory special agent Kenneth Lanning. It has gone out to law enforcement agencies around the country; and has been cited consistently throughout the media the last several years. The report states, in regards to "organized" Satanic ritual abuse homicide (that is, two or more Satanic cult members conspiring to commit murder): "The law enforcement perspective can’t ignore the lack of physical evidence (no bodies, or even hairs, fibers, or fluids left by violent murders." No bodies? The following is an excerpt from a March 13, 1981, UPI article: "Fitchburg, Mass. -- The alleged leader of a devil worship cult was found guilty of first degree murder Friday in the ritual killing of a young Fall River, Mass. prostitute last year. Carl Drew, 26, stood pale and expressionless as the verdict was announced. He was immediately sentenced to life imprisonment by superior court judge Francis W. Keating...Miss Marsden was allegedly killed, mutilated and beheaded by Drew and two others in a blood-soaked night time ritual in a wooded area because she wanted to leave the cult." The copyright of the article Satanic Ritual Abuse: The Evidence Surfaces in Ritual Abuse is owned by Daniel Ryder. Permission to republish Satanic Ritual Abuse: The Evidence Surfaces in print or online must be granted by the author in writing. Satanic Ritual Abuse: The Evidence Surfaces - Page: 2 Sep 19, 2001 - © Daniel Ryder In 1993, House Bill 1689 was introduced in the Massachusetts Legislature. It is a bill prohibiting "Certain Ritualistic Acts." Some of these acts include: ritual mutilation, dismemberment, torture, the sacrifice of animals, humans...(A similar bill was passed in Idaho in 1990). Also, in the 1993 Avon Books release: Raising Hell, author/investigative reporter Michael Newton writes, "While some cult apologists may be forgiven their ignorance of current events, (FBI) Agent Lanning -- with access to nationwide police files -- should know better. As this volume amply demonstrates, cult related killers stand convicted of murder in 23 states and at least nine foreign countries. Numerous other occultists are now serving time for practicing their "faith" through acts of arson, rape, assault, cruelty to animals, and similar crimes." The organization, Looking Up, founded initially as a nationwide support/referral program for incest survivors, serves approximately 15,000 people a year, 40% of whom now are reporting they are dealing with ritualistic or cult related abuse. According to a spokesperson for JUSTUS Unlimited in Denver, a non-profit referral and resource center, they are currently receiving more than 7,000 Satanic ritual abuse related calls a year. (What’s more, they are also hearing from all over the world: Australia, New Zealand, England, The Netherlands, Germany, Israel, Canada...) Given the tangible evidence now surfacing, and given the volume of people reporting Satanic cult related abuse, it would seem curious the FBI would come out with such a definitive stance attempting to discredit the increasing phenomenon. Of course, then again, it was the same FBI that for more than the first half of this century consistently said there was no evidence whatsoever of another type of "organized" criminal activity. That is -- Mafia related crime. Actually, Satanic cults are somewhat similar to Mafia crime families. There is, for instance, extreme secrecy through code of silence programming. This is usually initiated with the signing of a "blood" contract. Wendell Amstutz, author of Satanism in America, said these contracts are generally signed in the initiate’s own blood. The contract, said Amstutz, usually demands life-long obedience. And breaking it means death. And that'’s exactly what it meant for the four California Satanic cult defectors one fateful night in 1990. The defectors were tracked to an apartment on, of all places, Elm Street in the small town of Salida. The defectors were beaten and stabbed. Finally, they were decapitated. What was left behind rivaled the carnage In 1993, House Bill 1689 was introduced in the Massachusetts Legislature. It is a bill prohibiting "Certain Ritualistic Acts." Some of these acts include: ritual mutilation, dismemberment, torture, the sacrifice of animals, humans...(A similar bill was passed in Idaho in 1990). Also, in the 1993 Avon Books release: Raising Hell, author/investigative reporter Michael Newton writes, "While some cult apologists may be forgiven their ignorance of current events, (FBI) Agent Lanning -- with access to nationwide police files -- should know better. As this volume amply demonstrates, cult related killers stand convicted of murder in 23 states and at least nine foreign countries. Numerous other occultists are now serving time for practicing their "faith" through acts of arson, rape, assault, cruelty to animals, and similar crimes." The organization, Looking Up, founded initially as a nationwide support/referral program for incest survivors, serves approximately 15,000 people a year, 40% of whom now are reporting they are dealing with ritualistic or cult related abuse. According to a spokesperson for JUSTUS Unlimited in Denver, a non-profit referral and resource center, they are currently receiving more than 7,000 Satanic ritual abuse related calls a year. (What’s more, they are also hearing from all over the world: Australia, New Zealand, England, The Netherlands, Germany, Israel, Canada...) Given the tangible evidence now surfacing, and given the volume of people reporting Satanic cult related abuse, it would seem curious the FBI would come out with such a definitive stance attempting to discredit the increasing phenomenon. Of course, then again, it was the same FBI that for more than the first half of this century consistently said there was no evidence whatsoever of another type of "organized" criminal activity. That is -- Mafia related crime. Actually, Satanic cults are somewhat similar to Mafia crime families. There is, for instance, extreme secrecy through code of silence programming. This is usually initiated with the signing of a "blood" contract. Wendell Amstutz, author of Satanism in America, said these contracts are generally signed in the initiate’s own blood. The contract, said Amstutz, usually demands life-long obedience. And breaking it means death. And that'’s exactly what it meant for the four California Satanic cult defectors one fateful night in 1990. The defectors were tracked to an apartment on, of all places, Elm Street in the small town of Salida. The defectors were beaten and stabbed. Finally, they were decapitated. What was left behind rivaled the carnage carnage of the Tate-LaBianca crime scene. The trail led back to five Satanic cult members, and the story began to unfold... The five who were indicted were part of a 55-member Satanic cult that was operating out of a compound in Salida. Cult members stretched across a three-county are, with a number of them holed-up in a Salida compound (homes and trailers), somewhat similar to Waco’s Branch Davidian complex. Except for one thing: What was going on in the Salida compound for the most part made what was going on in Waco seem like a Disney production. Randy Cerny, Director of the Northern Chapter of California’s Ritual Crime Investigator’s Association, had followed the cult closely. And after the indictments, he interviewed several of the cult members and reviewed extensive diaries they’d kept. He said the cult worshipped Satan, followed the teachings of renowned Satanist Aleister Crowley, engaged in sexual abuse, ritual torture including electric shock, child abuse, murder...In other words, many of the same things Satanic ritual abuse survivors have been consistently reporting. Cerny also said it was reported cult members were from all walks of life. This even included a dentist, a minister, and a woman enrolled in a law enforcement class at a local community college. (Satanic cult members aren’t, by any means, always tattooed teen bikers who have listened to one too many Metallica albums, Often, Satanic ritual abuse survivors report their cult perpetrators are respected members of the community: doctors, law enforcement officials, PTA members, little league coaches...This all, apparently, is part of the facade.) One of the Matomoros cult members responsible for some of the 13 grisly murder/sacrifices in Mexico a few years back, was majoring in law enforcement at Texas Southmost College at the time she was arrested. "The California cult was a very secretive, close-knit, sophisticated group," said Cerny. The Satanic cult was run under the iron fist of charismatic leader, high priest, Gerald Cruz. And, as David Koresh had done in Waco, Cruz used sleep deprivation, brainwashing, torture...to keep members in line. At a trial in Oakland in December, 1992, cult expert and psychologist, Daniel Goldstine, would characterize Cruz as "evil and sadistic." The jury thought so too. Cruz and two other cult members were sentenced to death for the murders. Two other cult members got life. "Now let’s project this 20 to 25 years down the road," Cerny continued. "Say someone walks into into a police department or therapist’s office and says, ‘I’m starting to have memories that my dad was a leader of this Satanic cult in California. And they would brainwash people, torture them with electric shock, sexually abuse me, sacrifice animals, kill people...’ " Cerny wondered if that would all be passed off as a "false memory." Nationally syndicated columnist Molly Ivins might well have passed it off as just that. In a May, 1994, column, Ms. Ivins wrote: "...social workers who deal with child abuse have nightmares about the people who come up with patently false recovered memories of Satanic ritual abuse." Monika Beerle seemed to be nobody’s "false recovered memory." The following is a February 18, 1992, Newsday article excerpt: New York -- Members of a cult here killed ballerina Monika Beerle in August, 1989, and then dismembered her and fed her flesh to the homeless as part of a Satanic ritual, law enforcement sources said yesterday after arresting a cult member in connection with the slaying. "The public isn’t generating enough momentum to get police mobilized around this (Satanic ritual abuse) issue at this point," explained Akron, Ohio Police Captain Jerry Foys. And John Hunt, Sherman, Texas ritual crime investigator says that "because of the FBI report, the stigma around Satanism and other factors have made it hard to get internal police department support in following up on the ritual aspects of a crime." Hunt and Foys both said they believe the Satanic ritual abuse is quite widespread -- and extremely dangerous. It definitely proved dangerous for an alcoholic drifter known only as John Doe No. 60, whose body was found in San Francisco. According to a May 6, 1988, San Francisco Chronicle article: "The victim had a pentagram carved into his chest, lash marks across his buttocks, a stab wound to his neck, wax in his right eye and hair, and a sliced lip. The naked body was virtually drained of blood." Clifford St. Joseph, 46, was eventually convicted and sentenced to 34 years to life for the killing. In his book, Raising Hell, Michael Newton writes when police came to St. Joseph’s apartment nine days after the body was found, they found St. Joseph dressed in a black robe, companion Michael Bork, 26, stripped to the waist, his face daubed with cosmetics, and another man, Edward Spela, 26, passed out from drugs. In the middle of the room room was a 19-year old man, who was laying on the floor, handcuffed and surrounded by candles. According to the San Francisco Chronicle: "Investigators said that St. Joseph appeared to be part of a Satanic cult that involved men of means in San Francisco’s gay community." Again, John Doe No. 60’s mutilated body was real. It was nobody’s false memory. A term popular culture has latched onto tightly in the last couple of years is the very clinical sounding, false memory syndrome. It is a term coined by the Philadelphia, Pennsylvania based False Memory Syndrome Foundation (FMSF), which is an advocacy group for people whose children have accused them of either sexual abuse and/or Satanic ritual abuse. Despite its scientific sounding title, there is actually no such thing as a clinically acknowledged category for "false memory syndrome," reports Judith Herman, an associate clinical professor of Psychiatry at Harvard Medical School, and author of the book, Trauma and Recovery. "The very name FMSF is prejudicial and misleading," said Dr. Herman. "There is no such syndrome, and we have no evidence reported memories are false. We only know they are disputed." Many professionals dealing with Satanic ritual abuse believe we are seeing the beginnings of a phenomenon that might well mushroom into staggering proportions. And they draw a parallel to the amazing evolution of the sexual abuse field. "As recently as the 1970s," said Herman, "rape was considered rare, and incest was regarded as a universal taboo. Less than twenty years ago, for example, the Comprehensive Textbook of Psychiatry estimated the prevalence of all forms of incest at one case per million population. And popular and professional literature [as in the case with SRA survivors now] routinely questioned the character of victims, and disparaged the credibility of women who made claims of assault. Today, however, widespread sexual abuse/incest has been extensively documented." In the case of false memory allegations, perhaps we should be spending a bit more time actually questioning the character of some of those accusing the "alleged" victims of confabulation. And perhaps we should start at the False Memory Syndrome Foundation itself. The following is an excerpt from a February 29, 1992, FMSF Newsletter where the organization claims it is: "...not in the business of representing pedophiles...We are a good-looking bunch of people: graying hair, well-dressed, healthy, smiling...Just about every person is someone you would likely find interesting and want to count count as a friend." Joan Baez's song goes on: Let the night begin There’s a pop of skin And a sudden rush of scarlet There’s a little boy riding on a goat’s head And a little girl playing the harlot It’s a sacrifice in an empty church Sweet little baby Rose... A Fall 1989 Cleveland Plain Dealer article excerpt reads: Three Norwalk area residents charged with opening two graves, beheading the corpses and stealing the skulls, were part of a cult that had recently gotten instructions on how to sacrifice babies to Satan, Norwalk police said yesterday. "We’re taking this very seriously," he [Police Chief Gary Dewalt] said."Maybe society should take the police chief's lead, in a lot of different areas regarding this problem. For one, many youth are bombarded with Satanic symbols, images, lyrics...One area where it is probably the most prevalent is in the heavy/black metal music scene. For instance, the heavy metal band Venom sings: "Candles glowing, altars burn Virgin’s death is needed ther Sacrifice to Lucifer my master Bring the chalice, raise the knife Welcome to my sacrifice..." Just a passing phase kids go through? Just lyrics? May 5, 1993 -- Three eight year old boys were riding their bikes down a country road in West Memphis, Arkansas. Suddenly they were forced off the road and horribly killed. One of the suspects accused in the murders, Jessie Lloyd Miskelly, Jr., 17 according to wire service reports, told police that the murders were tied to a teen Satanic cult sacrifice. "Miskelly said the children were lured into a wooded are of West Memphis known as Robin Hood Park, choked until they were unconscious, then brutalized in various ways -- including rape..." According to a March 8, 1994 article on the trial appearing in the West Memphis The Commercial Appeal: "A witness last week told him Baldwin (one of the accused) told him he sucked the blood from one victim after he mutilated him." Diaries indicated the Satanic cult in Salida, California, followed the teachings of renowned Satanist Aleister Crowley. In his book, Magick in Theory and Practice, Crowley wrote, "The blood is the life...any living thing is the storehouse of energy...at the death of the animal this energy is liberated suddenly. The animal should therefore be killed within the Circle, or Triangle, so that it’s energy cannot escape...For the highest spiritual working one must accordingly choose that victim which the greatest and purest force. A male child of perfect innocence is the the most satisfactory and suitable victim." There's a good bet that seven year old Yvando Caetano, like most seven year olds, was living a life in "perfect innocence" in the small town of Guaratuba, Brazil. This may well have been the precipitating factor in his death. According to a July 28, 1992, Cable News Network (CNN) report/transcript, Yvando was found in a shallow grave. His arms and legs had been dismembered, his internal organs cut out. Ritual implements used during the ceremony were also found near the body. Investigator Jose Moscic Favetti said police believed the mayor’s wife and daughter were involved with a Satanic cult, and that the wife had paid five cult members to sacrifice Yvando to Satan -- in return for the mayor having a good political year. "The stories (about different aspects of cult rituals) are very much the same, whether it’s someone reporting about a ceremony in Melbourne, Australia, Vermont, Utah..." said Dr. Judianne Densen-Gerber. "This leads me to believe, not only are the cults all over, but because of the similarities, many are also networked." Dr. Densen-Gerber is a New York Psychiatrist who has treated a number of SRA survivors since 1980. She also has a law degree, and is the founder of PACT (Protect America’s Children Today). Are American children in danger because of these Satanic cults? Well, the small town in Brazil might provide some clues. Besides the death of 7-year old Yvando in July, 10 other children had come up missing in Guarutuba since January of that year. According to Brandon Perez, initial Development Director of the National Missing Children’s Center, based in Houston, Texas, there are currently some 4000,000 abductions a year in the United States of which, said Perez, almost 50% of the children are never found. Perez added that many of these cases are not adequately tracked. In his book, The Franklin Cover-up: Child Abuse, Satanism and Murder in Nebraska, author and former Nebraska State Senator John DeCamp interviewed 28 year veteran FBI agent Ted Gunderson. Since his retirement from the FBI, Gunderson has been actively investigating reports of Satanic ritual abuse. DeCamp writes: "Evidence from Gunderson’s investigations has convinced him tens of thousands of children or young people disappear from their homes each year, and that many of them are ritualistically sacrificed...nobody knows the true figure because the FBI doesn’t keep count. Gunderson observes, ‘The FBI has an accurate accurate count on the number of automobiles stolen every year. It knows the number of homicides, rapes, and robberies, but the FBI has no idea of the number of children who disappear every year. They simply do not ask for the statistics.’ Gunderson goes onto say he believes they don’t ask for the statistics, simply, because they don’t want to see them. "They would be confronted with an instant public outcry for action, because the figures would show a major social problem that would demand action.’" And it’s not just the tragedy of the missing children that come up dead as a result of this savage cult abuse -- there are many children that are "walking wounded." Pamela Hudson, LCSW, a child therapist with a county health outpatient department in northern California began to identify the symptoms of SRA in several children who had been referred to her in 1985. What was to follow was a most frightening phenomenon. Throughout the remainder of 1985 and into 1986, twenty-four children, all from the same day care center, all exhibiting varying degrees of ritual abuse symptoms, were brought to her by concerned parents. (What was even more amazing, said Hudson, was that the cases came to her individually, without the parents initially talking among each other.) Some of the symptoms included frequent night terrors, night sweats, extreme separation anxiety, uncontrolled vomiting, 3,4, and 5 year olds acting out sexually in bizarre, sadistic manners...all indicators of significant trauma. As Hudson continued to work with the children, the Satanic ritual abuse stories started to surface: the children reported being locked in cages, buried for short periods in coffins, injected with drugs, defecated and urinated on, sexually abused, forced to watch animal and human sacrifice... Hudson took the information to authorities, but the District Attorney’s office decided not to prosecute. A disappointed Hudson said she attributes the decision to the lack of physical evidence, and the children being perceived as too young, and also considered too emotionally traumatized for the stories to appear credible to a jury. However, several years later, a jury in Austin, Texas, did find children’s stories of sexual and Satanic ritual abuse credible enough to put Fran’s Day Care directors, Fran and Dan Keller, in prison for extended sentences. (The Kellers aren’t eligible for parole until 2004.) As with the case in California, the children talked of extreme forms of abuse: being threatened with with guns, being buried alive, forced to make pornographic movies, watch an infant sacrifice... In addition, my research has also turned up similar day care and school SRA cases in Florida, several more in California, Massachusetts, New Jersey, and in Christchurch, New Zealand. The longest trial in American history, California’s McMartin Day School case, was one of the first day care center cases to claim Satanic ritual abuse. There were some 500 separate reports filed at the Manhattan Beach Police Department in connection with the case. The children’s stories matched those of other cases cited. However, there was an additional component to the McMartin case. The children consistently talked of being abused in an underground tunnel below the day care center. A highly qualified archaeologist, hired by the children’s families, talked about a series of what he says were highly questionable incidents in the search for the elusive tunnels. Archeologist Gary Stickle, Ph.D., has worked extensively in the United States and in Europe, including heading the largest underwater archeological sonar survey ever conducted in Europe. In addition, he has been a consultant to Lucas Films in the development of the Indiana Jones movie series. He has also been professor of Archeology at the University of California at Long Beach. Stickle said initially a private investigator went to the day care center site and did some preliminary informal digging. It is reported, said Stickle, that this investigator found some rabbit bones in the soil. (The children talked about rabbits being sacrificed.) However, the day before he was to testify, the private investigator was found dead from a gun shot wound. It was determined to be a suicide. But Stickle said that determination was questioned by more than a few people, given the timing. Eventually, said Stickle, the prosecution hired an archeological firm that dug seven pits clustered outside of the building. (This was curious, said Stickle, because the children were reporting the abuse had gone on in tunnels below the building.) Stickle said a remote sensing device was also used at the time, but it was reported that no tunnels were found. That was 1985. The lack of a tunnel damaged the credibility of the children’s stories tremendously. Stickle’s firm was hired by the parents in 1990. Using a sophisticated ground penetrating radar, Stickle said a tunnel was found, right where some of the children had told his staff it would be. However, even though evidence of the tunnel was found in May of 1990, while the trial was still in progress -- the evidence was never introduced in court, said Stickle. "Finding such a tunnel was highly relevant (to the case)," said Stickle. "Because it (prior lack of physical evidence of a tunnel) was a major thing used to discredit the children." The accused McMartin Day Care Center staff were eventually acquitted. However, some of the McMartin parents haven’t quit fighting. A two hundred page report on the tunnel findings has recently been released by the parents, in an ongoing effort to keep the case before the public. As with these children, it is becoming more and more apparent that there are many adult SRA walking wounded as well. As a result of the trauma, these are people often afflicted with things like severe paranoia, schizophrenia, multiple personalities. They are people almost off the scales in terms of addictions/compulsions, depression, self-mutilating behavior... However, an advancing therapeutic field has developed highly sophisticated techniques to help survivors. And the prognosis for recovery is often good. In addition, parts of society are also rallying around these survivors. The County Commission for Women has a Ritual Abuse Task Force in Los Angeles; there is a state-wide Minnesota Awareness of Ritual Abuse group; Jireh, headquartered in Arlington, Texas, is a national program to create safe-houses for cult survivors breaking away; The International Council on Cultism and Ritual Trauma, in Richardson, Texas, ; and a number of cult survivor resource and referral organizations; ritual abuse twelve-step programs are evolving. As much as we don’t want to believe it as a society -- Satanic ritual abuse is a reality. And, as was done by the parents in the McMartin Day Care Center case, we need to be rolling up our sleeves and digging deeper to get at the whole truth. May 25, 1994 was designated National Missing Children’s Day. Those postcards that come to our homes so very often don’t represent anybody’s "false memories." Those are real children, with real fates. Daniel Ryder, CCDC, LSW, an investigative journalist and a counselor, is the author of Breaking the Circle of Satanic Ritual Abuse. The above article is based on material from Mr. Ryder's newest book Cover-up of the Century (Satanic Ritual Crime and Conspiracy). This article was originally published for the newsletter of the International Council on Cultism and Ritual Trauma. Their website is online at www.iccrt.org. Article reprinted with permission of the ICCRT. The copyright of the article Satanic Ritual Abuse: The Evidence Surfaces in Ritual Abuse is owned by Daniel Ryder. Permission to republish Satanic Ritual Abuse: The Evidence Surfaces in print or online must be granted by the author in writing. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/15/2011 10:35 PM Report Abusive Post Report Copyright Violation | Feel free to comment! Please don't be overwhelmed by the information! The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| Anonymous Coward User ID: 1169288 United States01/16/2011 12:23 AM Report Abusive Post Report Copyright Violation | |
| FreedomStands (OP) User ID: 1199019 United States01/16/2011 03:05 AM Report Abusive Post Report Copyright Violation | The info is overwhelming and impossible to absorb. Quoting: Anonymous Coward 1169288Why don't you just post a case or two at a time and then a discussion will be possible. It's amazing all you've gathered and obviously you've put much time and effort into it. That is a good idea, but the many links provided lead to a number of articles as well. I think once a person comes to understand and believe that this exists, the next step is to try to figure out how to stop it. Do you have any suggestions? I think getting people to become aware is an important step. I think it might also be important to find those who have experienced these things and get them to share and encourage others to come out in the open so that they can find supportive people to listen and allow them to potentially escape any traumatic programming that was given to them. The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| FreedomStands (OP) User ID: 1199019 United States01/16/2011 07:18 AM Report Abusive Post Report Copyright Violation | Would anyone like to comment or post anything they have discovered? The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
| BackFromTheDead User ID: 1211095 United States01/22/2011 03:48 AM Report Abusive Post Report Copyright Violation |  Rabbi Ovadia Yosef: "The goyim were born only to serve us Jews. Without that, they have no place in the world - only to serve the people of Israel. Why are gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi (a lord or master) and eat. That is why gentiles were created” October 18, 2010 as quoted in the Jerusalem Post |
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| Anonymous Coward User ID: 1238525 United States01/22/2011 04:25 AM Report Abusive Post Report Copyright Violation | |
| Anonymous Coward User ID: 1238525 United States01/22/2011 04:31 AM Report Abusive Post Report Copyright Violation | Seems as if much of it's power was clearly outlined in the Bible... when it offered the Christ all the wealth and power of nations just to renounce his father... no wonder why vile, egregious, dispicable sub-humans wish to worship this filth... have it all in the here and now. Peace |
| Emerge~n~See User ID: 1086801 United States01/22/2011 04:33 AM Report Abusive Post Report Copyright Violation | I know people that are personally affected by this :-( It's hard for the average person to conceive of how widespread is the enforcement and practice of this sick belief system. You are probably acquainted with Individuals in your own neighborhood that are involved in and/or victimized by Satanic ritual and you don't even know it.... but eventually, LIGHT and the TRUTH does prevail, and ALL will made known, and CORRECTED . <> <> <> * <> <> <> Most High God of Mercy SPEED THAT DAY  /\ Last Edited by Emerge~n~See on 01/22/2011 04:34 AM <> * <> * <> * <8> * <> * <> * <> ~Instead of claiming the "mantle" of victimhood, seek to relieve the suffering around you and your own pain will diminish ~ <> * <> * <> * <8> * <> * <> * <> |
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| Anonymous Coward User ID: 1120561 United States01/23/2011 06:15 PM Report Abusive Post Report Copyright Violation | [link to www.crimezzz.net] In 1969, while gathering material for a book on the Charles Manson case, journalist Ed Sanders encountered reports of a sinister Satanic cult alleged to practice human sacrifice in several parts of California, luring youthful members from college campuses throughout the western half of the United States. Calling itself the "Four Pi" or "Four P" movement, the cult originally boasted 55 members, of whom fifteen were middle-aged, the rest consisting of young men and women in their early twenties. The group's leader -- dubbed the "Grand Chingon" or "Head Devil" -- was said to be a wealthy California businessman of middle years, who exercised his power by compelling younger members of the cult to act as slaves and murder random targets on command. The central object of the cult was to promote "the total worship of evil." Organized in Northern California during 1967, the Four Pi movement held its secret gatherings in the Santa Cruz mountains, south of San Francisco. Rituals were conducted on the basis of a stellar timetable, including the sacrifice of Doberman and German shepherd dogs. Beginning in June 1968, authorities in San Jose, Santa Cruz, and Los Gatos began recording discovery of canines, skinned and drained of blood without apparent motive. As the director of the Santa Cruz animal shelter told Sanders, "Whoever is doing this is a real expert with a knife. The skin is cut away without even marking the flesh. The really strange thing is that these dogs have been drained of blood." If we accept the word of isolated witnesses, the missing blood was drunk by cultists in their ceremonies. So, according to reports, was human blood, obtained from sacrificial victims murdered on a dragon-festooned altar. Death was the result of stabbing with a custom-made six bladed knife, designed with blades of varied length to penetrate a victim's stomach first, before the heart was skewered, causing death. Each sacrifice allegedly was climaxed by removal of the heart, which cultists then divided up among themselves to eat. The evidence of murder was incinerated in a portable crematorium, mounted in the back of a truck. According to reports from self-styled members of the Four Pi cult, its victims were mainly hitchhikers, drifters and runaways, with an occasional volunteer from the ranks. One such, a young woman, reportedly went to her death with a smile in November 1968, near Boulder Creek, but even sacrifice of willing victims is a risky business, and the cult was said to mount patrols around its rural meeting places, using guards with automatic weapons and attack trained dogs to guarantee privacy. In early 1969, the cult reportedly moved southward, shifting operations to the O'Neil Park region of the Santa Ana Mountains, below Los Angeles. The move produced -- or was occasioned by -- a factional dispute within the group, one segment striving to de-emphasize Satanic ritual and concentrate wholeheartedly on kinky sex, while more traditional adherents clung to Lucifer and human sacrifice. The group apparently survived its schism and expanded nationwide, with author Maury Terry citing evidence of a thousand or more members across the country by 1979. One hotbed of activity appears to be New York, where 85 German shepherds and Dobermans were found skinned in the year between October 1976 and October 1977. Along the way, the "Four Pi" movement has apparently rubbed shoulders with a number of notorious killers, feeding -- or, perhaps, inspiring -- their sadistic fantasies. Serial slayer Stanley Baker, jailed in Montana for eating the heart of one victim, confessed to other murders perpetrated on orders from the "Grand Chingon." Recruited from a college campus in Wyoming, Baker remained unrepentant in confinement, organizing fellow inmates into a Satanic coven of his own, but his testimony brought lawmen no closer to cracking the cult. Charles Manson and his "family" reportedly had contact with the Four Pi movement, prior to making headlines in Los Angeles. Ed Sanders reports that some of Manson's followers referred to him -- in Sanders' presence -- as the "Grand Chingon," distinguished from the original article by his age and the fact that Manson was jailed while the real "Chingon" remains at large. Likewise, "family" hacker Susan Atkins has described the sacrifice of dogs by Manson's group, and searchers digging for the last remains of Manson victim Shorty Shea reported finding large numbers of chicken and animal bones at the family's campsite -- a peculiar form of garbage for a group reputedly comprised of vegetarians. Convicted killer David Berkowitz -- more famous as the "Son of Sam" who terrorized New York in 1976 and '77 -- has also professed membership in the Four Pi cult, revealing inside knowledge of a California homicide allegedly committed by the group. In 1979, Berkowitz smuggled a book on witchcraft out of his prison cell, with passages on Manson and the Four Pi movement underlined. One page bore a cryptic notation in the killer's own handwriting : "Arlis Perry. Hunted, stalked, and slain. Followed to California." As researched by Maury Terry, the Berkowitz note points directly to an unsolved murder committed at Stanford University in mid-October 1974. On October 11 of that year, co-ed Arlis Perry was found in the campus chapel at Stanford, nude from the waist down, a long candle protruding from her vagina. Her blouse had been ripped open, and another candle stood between her breasts. Beaten and choked unconscious by her assailant, she was finally killed with an ice pick, buried in her skull behind the left ear. In subsequent conversations and correspondence, Berkowitz alleged that Perry was killed by Four Pi members as "a favor" to cultists in her hometown Bismarck, North Dakota, whom she had apparently offended in some way. Her slayer was named by Berkowitz as "Manson II," a professional killer "involved with the original Manson and the cult there in L.A." Aside from participation in human and canine sacrifice, with the occasional gang-rape of teenage girls, Four Pi cultists also reportedly share a fascination with Nazi racist doctrines. One alleged member, named by Berkowitz, was Frederick Cowan, a neofascist from New Rochelle, New York, who was suspended from work after quarreling with his Jewish boss in February 1977. Turning up at the plant with a small arsenal on February 14, Cowan killed five persons and wounded two others before turning a gun on himself. Maury Terry has also linked cult activity with the unsolved case of the "Westchester Dart man," who wounded 23 women in New York's Westchester and Rockland Counties, between February 1975 and May 1976. Despite the testimony of reputed Four Pi members, authorities have yet to build a case against the cult. Some suspects, named by witnesses, have died in "accidents" or "suicides" before they could be questioned by police. Another obstacle appears to be the use of code names, which prevent the cultists from identifying one another under questioning. The group itself relies on different names from place to place, with New York members meeting as "The Children," while Alabama hosts "The Children of the Light" (suspected of involvement in 25 murders since 1987). A faction called the "Black Cross" is said to operate as a kind of Satanic Murder Incorporated, fielding anonymous hit teams for cultists nationwide, disposing of defectors and offering pointers on the fine art of human sacrifice. If law enforcement spokesmen are correct, the cult is also deeply involved in white slavery, child pornography , and the international narcotics trade. |
| FreedomStands (OP) User ID: 1199019 United States01/25/2011 02:01 PM Report Abusive Post Report Copyright Violation | Thanks for helping out here! The Library of GLP! Please post a list of all the articles you've ever made on GLP here: Thread: (OFFICIAL) GLP THREAD LIST Please copy paste 1199019 to the advanced search area while setting an earlier date to view a list of my other articles. |
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| YAHisking User ID: 1008481 United States01/25/2011 05:15 PM Report Abusive Post Report Copyright Violation | GREAT POST PEOPLE NEED TO UNDERSTAND THE EVIL PROPAGATING ON THE PLANET THEN I PRAY THEY WILL FIND THE REDEEMTION THEY HAVE BEEN LONGING FOR HIS NAME IS YAHUSHUA! TO HIM EVERY KNEE WILL BOW AND MINE EXCEEDINGLY BLESSINGS “Henceforth, from the treaty that divides my holy city, Jerusalem and the day upon which the house of Judah commences the sacrifice, I will anoint my people of the house of Judah who believe on my Son and on the house of Israel who believe on my Son, to prophecy to America, and all the earth for twelve hundred and three score days to this nations and all the nations who would conspire to wipe out my people and the nation of Israel. “When these days of prophesying are closed up, and on the day of my Passing Over my people as I did upon the firstborn of the lands of Egypt, I will send again the Death Angel upon the earth to reap a harvest into my kingdom and cast the timothy into the fires of eternal torment. I have decreed for twelve hundred and threescore days wars, pestilences, death, and the greatest earthquake upon the earth until the cup of my wrath is empty and all the earth is a desolation. ““Arise O sons of Islam, Russia and the many nations with you and no longer submit to evil, but learn of the Gentle King of Abraham, Yeshuah Ha Meshiach, Your Father and God. Look not to an Imam Mahdi, for there is no way to the great creator of all things than through the Son, who is the Father in the Flesh, and whose flesh will dwell in Your Temples of your fleshly bodies, and not in mosques.” “Shemah O Israel, hear the breath of My Spirit. I AM who AM, and will forever be the Father of Lights in the Flesh. Honor not the six pointed star of Astarte, six within six by six, for it is the number of the dogs of Orion, and the Red star of the Dragon. You O Israel have worn proudly the badge of Moloch and Kemosh, for you have marked your nation with the Mark of the Caldeans and circumscribers of the occult of all ages." |
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