by Ellen P. Lacter,
Ph.D., March 4, 2004
Knowledge of the methods of torture used within ritual abuse and
trauma-based mind control provides a basis for recognition of related
trauma disorders. Individuals subjected to these forms of torture may
experience intense fear, phobic reactions, or physiological symptoms in
response to associated stimuli. In some cases, the individual, or
particular dissociated identities, experience a preoccupation with, or
attraction to, related stimuli.
Victims may be able to describe the torture they have endured, or they
may fear doing so. In many cases of ritual abuse and mind control
trauma, the abuse remains dissociated when the individual first seeks
treatment. Typically, the initial presenting problems are symptoms of
anxiety, depression, or trauma derived from childhood sexual abuse,
usually by a family member, who is eventually understood as a
participant in the abuser group.
The following is a partial list of these forms of torture:
1. Sexual abuse and torture.
2. Confinement in boxes, cages, coffins, etc, or burial (often with an
opening or air-tube for oxygen).
3. Restraint; with ropes, chains, cuffs, etc.
4. Near-drowning.
5. Extremes of heat and cold, including submersion in ice water, and
burning chemicals.
6. Skinning (only top layers of the skin are removed in victims intended
to survive).
7. Spinning.
8. Blinding light.
9. Electric shock.
10. Forced ingestion of offensive body fluids and matter, such as blood,
urine, feces, flesh, etc.
11. Hung in painful positions or upside down.
12. Hunger and thirst.
13. Sleep deprivation.
14 Compression with weights and devices.
15. Sensory deprivation.
16. Drugs to create illusion, confusion, and amnesia, often given by
injection or intravenously.
17. Ingestion or intravenous toxic chemicals to create pain or illness,
including chemotherapy agents.
18. Limbs pulled or dislocated.
19. Application of snakes, spiders, maggots, rats, and other animals to
induce fear and disgust.
20. Near-death experiences; commonly asphyxiation by choking or
drowning, with immediate resuscitation.
22. Forced to perform or witness abuse, torture and sacrifice of people
and animals, usually with knives.
23. Forced participation in child pornography and prostitution.
24. Raped to become pregnant; the fetus is then aborted for ritual use,
or the baby is taken for sacrifice or enslavement.
25. Spiritual abuse to cause victim to feel possessed, harassed, and
controlled internally by spirits or demons.
26. Desecration of Judeo-Christian beliefs and forms of worship;
Dedication to Satan or other deities.
27. Abuse and illusion to convince victims that God is evil, such as
convincing a child that God has raped her.
28. Surgery to torture, experiment, or cause the perception of physical
or spiritual bombs or implants.
29. Harm or threats of harm to family, friends, loved ones, pets, and
other victims, to force compliance.
30. Use of illusion and virtual reality to confuse and create
non-credible disclosure.
To illustrate, ritual abuse survivors may experience intense phobic
reactions to spiders or maggots (item 19). They may fear water and baths
(item 4). They often fear hypodermic needles (item 16). They become
easily too cold, too hot (item 5), or thirsty (item 12). They may have
aversive reactions to cameras (item 23). They may become upset upon
seeing babies, dolls, or particular animals, or they may strongly
identify with abused and abandoned animals and children (items 22 and
24). Sexual aversions are common (items 1, 23, and 24), as are
vulnerability to repeated sexual victimization, sexual compulsions, and
in some cases, paraphilias, such as sadism (Young, Sachs, Braun, &
Watkins, 1991).
Food aversions and eating disorders are common. Ritual abuse survivors
may not be able to eat food that is brown or red because these remind
them of feces and blood. They are often repulsed by meat, are
vegetarian, or fast excessively, or regurgitate food, derived from
forced ingestion of body matter and fluids (item 10).
Ritual abuse survivors, by and large, believe in the presence and power
of spiritually evil forces, and often feel personally plagued by these
(items 25, 26, 27, and 28). They may experience anxiety or an aversion
to God and religion (item 26 and 27), or may alternatively be devout in
their spiritual beliefs and practices.
Art productions, creative writing, and sandtrays, will often reflect
their torture; including knives, religious symbols, frightening figures,
coffins, burials, etc. Children unconsciously reenact elements of
torture they have witnessed or experienced with toys and other objects.
For example, a 3-year-old boy wrapped a rope three times around his neck
and pulled upward, as if to hang himself. A 3-year-old girl sang about
marrying Satan.
External or internal reminders of torture-related stimuli often
precipitate dissociative responses, such as entering a trance state,
falling asleep, or an other personality taking executive control of the
individual. Torture-associated stimuli may also elicit disturbing
impulses to re-enact unprocessed trauma, such as impulses to
self-mutilate, or thoughts of stabbing or sexually assaulting an other
person.
Somatoform and conversion reactions occur frequently in response to
ritual abuse and mind control trauma-reminders. Individuals often
experience localized pain, especially genitourinary, musculoskeletal,
and gastrointestinal, motor inhibitions, nausea, or even swelling in the
affected area, prior to retrieval of any visual or narrative memory of
the related torture. These are generally very distressing to the
affected individual. Once the trauma is re-associated and processed
within the context of psychotherapy or other forms of support, these
somatoform and conversion reactions usually dissipate.
Survivors of trauma-based mind control often respond with anxiety to
flourescent lighting, since so much programming utilizes intense
lighting (item 8). They may startle in response to a telephone ringing,
related to programming to receive or make calls to abusers. They may
believe they have microphones inside their heads that will relay their
disclosures to their abusers (item 27). Fears of electronic or spiritual
surveillance, and threats to loved ones (item 29) inhibit their ability
to defy and escape their abusers or to disclose their abuse.
Victims of trauma-based mind control also usually experience intense or
odd reactions to benign stimuli that were used in their programming. For
example, they may have been programmed to remember to forget every time
they see an apple, or to remember they are being watched every time they
hear a police or fire siren. Similarly, they may make repetitive,
robotic statements that do not make sense in the context of dialogue,
e.g., "I want to go home", a common programmed statement intended to
keep them obedient to the abuser group and reporting to their abusers.
Specific songs may be compulsively sung for similar programmed purposes.
All of these symptoms can occur prior to the individual having any
conscious understanding of the related abuse. This point is critical.
Dissociative and neurobiological responses to overwhelming trauma (van
Der Kolk, McFarlane, & Weisaeth, 1996) often prevent these experiences
from being processed into a coherent narrative memory. The diagnostician
cannot rely on the patient to put the pieces together of their clinical
picture.
Finally, generalized guilt and survivor guilt are strongly associated
with ritual abuse, since participation in victimization of others is a
mainstay of ritual abuse and mind control torture (items 22 and 29).
For more on recognition of symptoms specific to ritual abuse trauma, see
Boyd (1991); Coleman (1994); Gould (1992); Hudson (1991); Mangen (1992);
Oksana (2001); Pulling and Cawthorn, 1989; Ross (1995); Ryder (1992);
Young (1992); and Young and Young (1997).
References
Boyd, A. (1991). Blasphemous rumors: Is Satanic ritual abuse fact or
fantasy? An investigation. London: HarperCollins
Coleman, J. (1994a). Presenting features in adult victims of Satanist
ritual abuse. Child Abuse Review, 3, 83-92.
Gould, C. (1992). Diagnosis and treatment of ritually abused children.
In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness: Exploring
Satanism and ritual abuse (pp. 207-248). New York: Lexington Books.
Hudson, P.S. (1991). Ritual child abuse: discovery, diagnosis and
treatment. Saratoga, CA: R & E 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.
Oksana, C. (1994, revised 2001). Safe passage to healing: A guide for
survivors of ritual abuse. NY: Harper Perennial.
Pulling, P., & Cawthorn, K. (1989). The devils web: Who is stalking your
children for Satan?. Lafayette, Louisiana: Huntington House.
Ross, C.A. (1995). Satanic ritual abuse: Principles of treatment.
Toronto: University of Toronto Press.
Ryder, D., & Noland, J.T. (1992). Breaking the circle of Satanic ritual
abuse: Recognizing and recovering from the hidden trauma. Minneapolis,
MN: CompCare Publishers.
van der Kolk, B.A., McFarlane, A.C., & Weisaeth, L. (Eds.) (1996).
Traumatic stress: The effects of overwhelming experience on mind, body,
and society. New York: Guilford.
Young, W.C. (1992). Recognition and treatment of survivors reporting
ritual abuse. In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness:
Exploring Satanism and ritual abuse (pp. 249-278). New York: Lexington.
Young, W.C., Sachs, R.G., Braun, B.G., & Watkins, R.T. (1991). Patients
reporting ritual abuse in childhood: A clinical syndrome. Report of 37
cases. Child Abuse and Neglect, 15, 181-189.
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.
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