Proof That Ritual Abuse Exists

Satanic Ritual Abuse

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

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

List of Satanic Ritual Abuse references - http://ritualabusearticles.wordpress.com/category/satanic-ritual-abuse-evidence/ http://ritualabuse.us/ritualabuse/studies/satanic-ritual-abuse-evidence-with-information-on-the-mcmartin-preschool-case/

What is Ritual Abuse?

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

Lists of legal cases:

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

The Satanism and Ritual Abuse Archive”, by Diana Napolis, is published on the world-wide web at: This archive contains 92 cases as of February 12, 2008. http://www.endritualabuse.org/ritualabusearchive.htm

Web pages proving the existence of ritual abuse:

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

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

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

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

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

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

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

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

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

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

Recent worldwide survey of ritual abuse

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

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

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

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

Karriker, W. (2008, September). Torture-based mind control as a global phenomenon: Preliminary data from the 2007 series of Extreme Abuse Surveys. In Torture-based mind control: Empirical research, programmer methods, effects and treatment. Workshop conducted at the 13th International Conference on Violence, Abuse and Trauma, San Diego, CA.  http://members.aol.com/smartnews/torture_08.htm

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

Books on Ritual Abuse

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

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

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

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

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

Oksana, Chrystine (2001). Safe Passage to Healing - A Guide for Survivors of Ritual Abuse. Lincoln, NE: iUniverse.com. ISBN 0-595-201000-8. 1994 pub. HarperPerennial.

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

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

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

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

Secret Weapons - Two Sisters’ Terrifying True Story of Sex, Spies and Sabotage by Cheryl and Lynn Hersha with Dale Griffis, Ph D. and Ted Schwartz. New Horizon Press, P O Box 669 Far Hills, NJ 07931 - ISBN 0-88282-196-2 Is a well-documented, verifiable account of not one, but two childrens’ long untold stories of being CHILD subjects of Project MKUltra. Quotes from the book: “By the time Cheryl Hersha came to the facility, knowledge of multiple personality was so complete that doctors understood how the mind separated into distinct ego states, each unaware of the other. First, the person traumatized had to be both extremely intelligent and under the age of seven, two conditions not yet understood though remaining consistent as factors. The trauma was almost always of a sexual nature…” p. 52 “The government researchers, aware of the information in the professional journals, decided to reverse the process (of healing from hysteric dissociation). They decided to use selective trauma on healthy children to create personalities capable of committing acts desired for national security and defense.” p. 53 - 54 The book also contains a variety of documents on mk-ultra and different projects as well as reports to the Presidential Committee on Radiation and Mind Control, including information on the five Canadians’ lawsuit against the U.S. Government.

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

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

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

verification of the accuracy of the book “Michelle Remembers”by Michelle Smith and Lawrence Pazder, MD

from the book “A NOTE FROM THE PUBLISHER” pages xi - xiii”

“Dr. Pazder’s credentials are impressive. He obtained his M.D. from the University of Alberta in 1961; his diploma in tropical medicine from the University Liverpool in 1962; and in 1968, his specialist certificate in psychiatry and his diploma in psychological medicine from McGill University. In 1971, he was made a fellow of Canada’s Royal College of Physicians and Surgeons. He is a member of three Canadian professional associations and of the American Psychiatric Association as well. He practiced medicine in West Africa and has participated in medical task forces and health organizations. He has been chairman of the Mental Health Committee of the Health Planning Council for British Columbia. A member of the staff of two hospitals in Victoria, British Columbia-the Royal Jubilee and the Victoria General-he is in private practice with a group of five psychiatrists. His professional papers include a study of the long-term effects of stress upon concentration-camp victims.

Two experienced interviewers journeyed to Victoria and talked to Dr. Pazder’s colleagues, to the priests and the bishop who became involved in the case, to doctors who treated Michelle Smith when she was a child, to relatives and friends. From local newspaper, clergy, and police sources they learned that reports of Satanism in Victoria are not infrequent and that Satanism has apparently existed there for many years. Satanism in Western Canada flourished in many areas with activities far more ominous than some of the innocuous groups now found in parts of the United States who claim some connection with Satanism.

The source material was scrutinized. The many thousands of pages of transcript of the tape recordings that Dr. Pazder and Michelle Smith made of their psychiatric sessions were read and digested; they became the basis of this book. The tapes themselves were listened to in good measure, and the videotapes made of some of his sessions were viewed. Both the audio and video are powerfully convincing. It is nearly unthinkable that the protracted agony they record could have been fabricated.”

Thomas B. Congdon, Jr New York April 22, 1980

Fells Acres - Amirault Case

http://web.archive.org/web/20010719201703/http://www.vocal-nasvo.org/hardoon.htm

Letters to the Editor: The Real Darkness Is Child Abuse WALL STREET JOURNAL (J) 02/24/95

excerpts:

As the chief prosecutor of both of the Amirault cases I am writing to prevent the public from being misled into believing that an injustice occurred as Dorothy Rabinowitz alleges in her Jan. 30 editorial-page piece “A Darkness in Massachusetts.”

Her suggestion that the convictions were based on “some of the most fantastic claims ever presented” presumptuously ignores the reality of the cases. The three Amiraults — Gerald, Violet and Cheryl - were convicted after two trials before different judges and juries almost one year apart. They were represented by able and well-known defense counsel. The convictions were upheld after review by state and federal appellate courts. The McMartin case in California was the result of a botched legal system and Kelly Michaels’s conviction was overturned because of legal errors. Contrary to Ms. Rabinowitz’s implication, the Amirault convictions were neither of these.

Studies show, as did testimony from a nationally recognized pediatric gynecologist, that most sexually molested young children have absolutely normal physical examinations. However, in Amirault, the majority of the female children who testified had some relevant physical findings, as did several female children involved in the investigation who did not participate in the trial. The findings included labial adhesions and hymenal scarring of the sort present in a very small percentage of non-sexually abused children.

Ms. Rabinowitz’s article is a superficial, one-sided look at a case handled extensively and carefully by the legal system. The victims and their families in these cases have been irrevocably harmed by what was done to them by the Amiraults. Every argument raised by Ms. Rabinowitz was ably presented by the defense at the trials. The juries, by their verdicts, rejected these arguments. Justice was done.

“All nine children testified in a broadly consistent way…The children testified to numerous instances of sexual abuse. Some of the children testified that they were photographed during this abuse, describing a big camera with wires, a red button, and pictures which came out of the camera. The children testified that the defendant threatened them and told them that their families would be harmed if they told anyone about the abuse….The Commonwealth also presented a pediatric gynecologist and pediatrician who examined five of the girls who testified…She made findings consistent with abuse in four of the girls.”

Mass. Victims Fight Commutation Plea By Leslie Miller, Associated Press Writer

excerpts:

CAMBRIDGE, Mass. (AP) - Victims in the Fells Acres child abuse case broke down Thursday as they described their pain publicly for the first time in hopes of keeping the last person convicted in the case behind bars. Victims urged her to keep Amirault in prison. “During counseling meetings as a child, I would speak of a tall man touching me and taking pictures of me,” Phaedra Hopkins, 20, said at an emotional news conference. “So many times, Mr. Amirault hovered over me, touched me and hurt me and committed many disgusting acts of abuse.” Those children, now adults, stood by their testimony Thursday.

“This family raped me, molested me and totally ruined my life,” said Jennifer Bennett, who was 31/2 years old when she started at Fells Acres. “We weren’t coaxed. We weren’t lying. We’re telling the truth and we always will,” said Bennett, 22. “I was there. None of you were there. We weren’t coaxed, nor were we ever ever ever brainwashed.” Brian Martinello, 21, said he was sexually abused by Amirault. His mother, Barbara Standke, claims her son came home from the day care with sores on his genitals and other people’s underwear. “I think it’s an absolute disgrace to let anyone out of prison for such a disgusting crime,” Martinello said.

Paul Ingram - Thurston County Washington Case

Seattle Post-Intelligencer - June 8, 1996 - News, Pg. B1 - Son of Deputy Says He Was Sexually Abused ; Dramatic Report in Testimony to Clemency Panel -: Rachel Zimmerman P-I Capitol Bureau - Olympia

excerpts:

The son of Paul Ingram, a former Thurston County deputy sheriff who confessed to raping his daughters during nightmarish satanic rituals but later recanted, said for the first time yesterday that he was physically and sexually abused by his father for eight years. Chad Ingram, 27, told the state Pardons and Clemency Board that his father, who is serving 20 years in prison after pleading guilty to six counts of third-degree rape - crimes he now says never happened - said he was abused by his father from ages 4 to 12. “He would put himself on top of me and I would perform oral sex on him,” Chad Ingram said.

Thurston County Sheriff Gary Edwards, though the case never went to trial, it was subject to intense judicial scrutiny, “all the way up to the Ninth Circuit.” Edwards added, “This case was not perfect but it had complete judicial review. “Paul Ingram did commit these crimes; he plead guilty to these crimes. I have no problem shaving in the morning . I can look myself in the mirror.”

The Facade of Scientific Documentation: A Case Study of Richard Ofshe’s Analysis of the Paul Ingram Case” by Karen Olio and William Cornell. APA’s journal “Psychology, Public Policy, and Law,” (1998, Vol. 4, No. 4, 1182-1197) “The case of Paul Ingram, a man who pleaded guilty to sexually abusing his daughters, has received widespread media attention. Richard Ofshe (1992, 1994) set forth a narrative of the case which included his account of an experiment to test the veracity of Ingram’s confessions and concluded that the inadvertent use of hypnosis during Ingram’s interrogation resulted in the creation of pseudomemories that convinced Ingram of his guilt. On the basis of an examination of the original source documents, the authors discusses the errors of fact, methodological flaws, and confounding factors in Ofshe’s rendering of this case of alleged child abuse. They also cite examples of the extent to which Ofshe’s imperfect narrative of this case and pseudoscientific conclusions have been uncritically accepted and repeated in the literature…”

Harvard Society for Law & Public Policy, Inc. Harvard Journal of Law & Public Policy - Spring, 1999 - 22 Harv. J.L. & Pub. Pol’y 523 The Guilty and the “Innocent”: an Examination of Alleged Cases of Wrongful Conviction from False Confessions by Paul G. Cassell - “According to the authors(Leo and Ofsche), in twenty-nine of these cases the false confession resulted in the wrongful conviction of an innocent person.” “examines nine of these twenty-nine cases in detail. Based on review of original trial court records and other similar sources, the part concludes that each of these nine persons were, in all likelihood, entirely guilty of the crimes charged against them.” “Leo and Ofshe rely in large measure on secondary sources for the descriptions of the evidence against the defendants in their collection….For many cases, court records are available only in the local courthouses where the trial took place, while media accounts are often readily accessible in computerized databases. Relying on secondary sources, however, poses the risk of inaccurate recounting of the evidence. Examining primary sources for the cases in Leo and Ofshe’s collection reveals that this is a very real problem.” “The problems with the subjective determination of “innocence” in the Leo-Ofshe collection, like similar problems elsewhere, suggests that reliance on second-hand sources combined with understandable enthusiasm for the enterprise of discovering miscarriages may produce more such cases than really exist.” “Only a relative handful of Leo and Ofshe’s cases would satisfy the criterion of undisputed wrongful conviction.” http://www.kspope.com/memory/facade1a.php

Wenatchee, Washington Case

http://abusearticles.wordpress.com/category/articles-on-wenatchee/

information from articles :

At the trial, one girl showed “definite medical signs of sexual abuse” while “it could not be ruled out for two others.

In 1996, a consultant, retired Bellevue Police Chief D.P. Van Blaricom, hired by a city insurer who looked into how the Wenatchee police ran the child abuse investigations stated that the cases were handled properly. A U.S. Department of Justice investigation also found that there was no evidence of civil rights violations.

Cops Win Wash. State Sex Ring Case - June 29, 1998 - Aviva L. Brandt AP Online - Seattle “A jury on Monday rejected claims of police misconduct brought by four people who say they were falsely accused of child rape and molestation. After deliberating for more than five days, the King County Superior Court panel decided that the central Washington town of Wenatchee, the town’s police officials and three members of the Douglas County sheriff’s department did not violate the civil rights of the four, who said they were falsely accused in 1994-95. Douglas County Sheriff Dan LaRoche said the verdict allows police to keep investigating sex abuse and molestation cases without fear of lawsuits.

Debate Rages Over Wenatchee Sex-Ring Allegations - November 6, 1995 - Aviva L. Brandt, Associated Press Writer - Wenatchee, Wash.

Excerpts:

A line divides this town. On one side are those who believe dozens of children were raped and molested over seven years by adults in two loosely organized sex rings. On the other are those who assert a rogue cop and obsessed social workers created a whirlpool of sexual hysteria - coaxing children into accusations and bullying bewildered, poorly educated adults into confessions. Gov. Mike Lowry, petitioned by critics who believe the case is a witch hunt, has asked for a Justice Department review and is awaiting a decision from U.S. Attorney General Janet Reno. Authorities say as many as 50 children were forced to have sex with adults since 1988 - sometimes alone, sometimes in groups. In the last year, 28 adults have been charged with child rape and sexual abuse. Five have been convicted, 10 have pleaded guilty.

“Every female victim had physical evidence of sexual abuse and the majority of the males did,” Smith said. “Clearly it’s pretty good evidence to show that this is occurring.”

Douglas County Prosecutor Steve Clem sounded frustrated when asked about allegations that his office hasn’t bothered to look for the truth. “The defense attorneys are using what I’m sure … some day in the future will be called the O.J. defense, where they sling mud, make wild accusations and see conspiracies all around them,” he said. “There’s physical evidence consistent with the stories they (the children) tell. There’s more than one person talking about the very same things going on,” said Tim Abbey, a regional supervisor with the state Child Protective Services. “And there are a lot of confessions, and many times they’re confessing to more than the kids said happened.”

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

Satanic Ritual Abuse evidence with information on the McMartin Preschool Case

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 http://web.archive.org/web/20010406130849/http://members.cruzio.com/~ratf/McMartIntro.html http://web.archive.org/web/20010123212200/members.cruzio.com/~ratf/McMartin.html/

Awareness Center Information on Ritual Abuse http://theawarenesscenter.org/ritualabuse.html

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”. http://www.ra-info.org/resources/ra_cases.shtml

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. http://www.springerlink.com/content/q40489p813183l15/

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.

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, 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.

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

Chronology of the McMartin Preschool Abuse Trials and information on the case http://ritualabuse.us/ritualabuse/articles/mcmartin-preschool-case-what-really-happened-and-the-coverup/

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.

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 http://groups.yahoo.com/group/psnews/message/222

Constantine, Alex - Ray Buckey’s Press Corps and the Tunnels of McMartin in Psychic Dictatorship in the USA (Feral House, 1995) http://groups.yahoo.com/group/psnews/message/226 http://groups.yahoo.com/group/psnews/message/227 http://groups.yahoo.com/group/psnews/message/228 http://groups.yahoo.com/group/psnews/message/235

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

Cozolino, L.J. (1989). “The ritual abuse of children: Implications for clinical practice and research.” Journal of Sex Research 26(1), 131-138.

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 - The SRA Controversy (p.1435 - 1438) http://books.google.com/books?id=JQMRmyOfpJ8C&pg=PT83&lpg=PT83&dq=Play+therapy+with+ritually+abused+children&source=web&ots=MmHk0pcrYW&sig=pTYNzlxllU5PnbQUv77fwwg1Hj0&hl=en&sa=X&oi=book_result&resnum=1&ct=results

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

deMause, Lloyd, “Why Cults Terrorize and Kill Children” The Journal of Psychohistory 21 (4) 1994 [4] http://www.geocities.com/kidhistory/whycult.htm

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Extreme Abuse Surveys (2007): 750 pages of data on pdf files: http://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.

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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. http://www.ivatcenters.org/Conferences/13th-InternationalBooklet.pdf

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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.

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

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MacGauley, Jackie Interview (McMartin) - http://ritualabuse.us/2008/10/issue-37-march-2001/

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The McMartin Preschool Case - What Really Happened and the Cover-up http://ritualabuse.us/ritualabuse/articles/mcmartin-preschool-case-what-really-happened-and-the-coverup/

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Sarson, J. and L. McDonald “Ritual Abuse-Torture in Families”, in Jackson, N. (ed) Encyclopedia of Domestic Violence, Routledge, 2007

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. http://www.eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ607651&ERICExtSearch_SearchType_0=no&accno=EJ607651

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. http://www.amazon.com/Politics-Experience-Ritual-Abuse/dp/0335204198

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.

Summit, R.C. (1994). “The dark tunnels of McMartin” Journal of Psychohistory 21 (4): 397-416. http://www.geocities.com/kidhistory/mcmartin.htm

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 http://abusearticles.wordpress.com/2007/12/02/investigative-issues-in-ritual-abuse-cases-part-1-and-2-1994/

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

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.”. J Psychosoc Nurs Ment Health Serv 38 (11): 8-17. http://www.ncbi.nlm.nih.gov/pubmed/11105292

Valente SM. (1992) The challenge of ritualistic child abuse. Journal of Child and Adolescent Psychiatric Mental Health Nursing, 5(2):37-46. http://www3.interscience.wiley.com/journal/119988480/abstract

Van Benschoten, Susan C. (1990). “Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility” Dissociation Vol. III, No. 1 http://www.empty-memories.nl/dis_90/vanbenschoten_sra.pdf

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

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

2008 Publications on Ritual Abuse and Mind Control                                 

http://www.endritualabuse.org/citation%202.htm

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 Noblitt (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.

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 Noblitt (Eds), pp. 413-442.  Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 237-260. Bandon, Oregon: Robert D. Reed Publishers.

Becker, Thorsten (2008). Rituelle Gewalt in Deutschland. (Ritual Violence in Germany). In: Froehling Ulla: Vater unser in der Hoelle.  Bergisch-Gladbach: Lübbe

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.

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 Noblitt (Eds), pp. 381-412. Bandon, Oregon:   Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 307- 326. Bandon, Oregon: Robert D. Reed Publishers.

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.

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.

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.

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 Noblitt (Eds), pp. 491-540. Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds). Bandon, Oregon:  Robert D. Robert D. Reed Publishers.

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.

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.

Kail, T.M. (2008). Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders. CRC.

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 Noblitt (Eds), pp. 193- 236. Bandon, Oregon: Robert D. Reed Publishers.

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. & 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 Noblitt (Eds), pp. 85- 154. Bandon, Oregon: Robert D. Reed Publishers.

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.

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 Noblitt (Eds), pp. 327-336. Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (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.

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 Noblitt (Eds), pp. 337-354. Bandon, Oregon: Robert D. Reed Publishers.

Noblitt, J. R. & Perskin Noblitt, P. S. (Eds) (2008). Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations. Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 17-20. Bandon, Oregon: Robert D. Reed Publishers.

Noblitt, R. & Perskin Noblitt, 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 Noblitt (Eds), pp. 21-30.  Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 177- 192. Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 479-490. Bandon, Oregon: Robert D. Reed Publishers.
 

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 Noblitt (Eds), pp. 31- 84. Bandon, Oregon:
Robert D. Reed Publishers.

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, A. & Galton, G. (Eds) (2008). Forensic Aspects of Dissociative Identity Disorder. London: Karnac.
 

Sarson, J. & MacDonald, L. (2008). Ritual Abuse-Torture within Families/Groups. Journal of Aggression, Maltreatment & Trauma, 16(4), pp. 419-438.

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 Noblitt (Eds), pp. 155- 176. Bandon, Oregon:  Robert D. Reed Publishers.

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. (2008). From social conditioning to mind control. In A.  Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 167-183. London: Karnac.

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., 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 Noblitt (Eds), pp. 363-380.  Bandon, Oregon: Robert D. Reed Publishers.

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 Noblitt (Eds), pp. 261-306. Bandon, Oregon:  Robert D. Reed Publishers.


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http://ritualabuse.us/ritualabuse/articles/press-release-wikipedia-%E2%80%9Csatanic-ritual-abuse%E2%80%9D-article-promotes-pedophilia/

PRESS RELEASE

Wikipedia “Satanic Ritual Abuse” article promotes PEDOPHILIA

For Immediate Release

Contact:    S.M.A.R.T.
Email: smartnews@aol.com
http://ritualabuse.us

November 8, 2008. Easthampton, MA:

Intimidation, bullying, sarcasm: such are the tactics used by the current editors of Wikipedia’s “Satanic Ritual Abuse” article (and other related articles) to promote pedophilia: (1) by discounting the existence of sexual crimes against children associated with true or staged satanic worship; and (2) by undoing all references in Wikipedia articles by editors who present findings from research and legal cases that support the existence of ritual/sexual crimes against children by organized groups of pedophiles. (See article and discussion pages at http://en.wikipedia.org/wiki/Satanic_ritual_abuse).

The article describes Satanic Ritual Abuse (SRA) as “a moral panic.” References by persons associated with child pornography or false memory type organizations that have been known to defend accused and convicted pedophiles, make it appear that the article is structured to cover up for pedophiles and their criminal perversions.

Findings from the 2007 international online Extreme Abuse Survey (http://extreme-abuse-survey.net) indicate that satanic ritual abuse is widespread. Of 1471 respondents from 31 countries who reported extreme abuse in childhood, 543 reported that they were ritually abused in a satanic cult. This number of SRA reports cited from a highly credible source, Karnac Books, of London was among many findings supporting the existence of ritual abuse deleted by editors who consider such viewpoints as having a “fringe focus.”

When children disclose to trusted persons that they have been physically and sexually tortured by groups of pedophiles using satanic garb and accoutrements, it is reasonable to assume that those persons would turn to the Internet to learn more about such bizarre reports. Because of this entry’s heavily-biased portrayal against the reality of satanic ritual abuse, the bodies, minds, and souls of terrified children – who may under threat of death tell about the perverted acts of their perpetrators using satanic rituals – are placed in jeopardy.

For a research-based rebuttal to Wikipedia’s article, “Satanic Ritual Abuse,” see The Truth about Satanic Ritual Abuse (http://ritualabuse.us/ritualabuse/articles/the-truth-about-satanic-ritual-abuse).

The Truth about Satanic Ritual Abuse

A Rebuttal to Wikipedia’s Portrayal of Satanic Ritual Abuse
November 2, 2008  By Wanda Karriker, PhD

Satanic Ritual Abuse (SRA) is NOT a moral panic.

SRA is a subset of Ritual Abuse (RA).

Ritual abuse is defined in the Dictionary of Psychology as “A method of control of people of all ages consisting of physical, sexual, and psychological mistreatment through the use of rituals” (Corsini, 1999, p. 848).

Young, Sacks, Braun & Watkins (1991) use the term “satanic ritual abuse” to describe ritual abuse associated with satanic worship. Becker and Fröhling (1998) caution that (1) a ritual can be staged to make a victim believe that the ideological background is real, i.e., a child is made to think she has murdered a baby as a sacrifice to Satan or another deity, (2) that whether or not a ritual is staged, the victim is bound into the real or faked belief system of the perpetrator(s).

A June 2007 review of psychological and medical peer-reviewed journals yielded 47 empirical studies of the RA phenomenon.

Bottoms, Shaver, and Goodman (1996) indicate that the majority of surveyed therapists who have treated at least one alleged survivor believe their clients’ claims of ritual abuse. Schmuttermaier and Veno (1999) report that none of the counselors in their Australian study believe that their clients intentionally fabricated claims of ritual abuse.

Bottoms et al. constructed a prototype of 386 cases from the decade of the 1980’s based on the particular features of abuse that clinical psychologists had heard from their clients. They found the following:

The most common feature of ritual cases was “forced sex.” The next most common was “repeated practices.” . . . Also common, however, were abuse by a member of a cult-like group; abuse related to symbols associated with the devil; abuse involving sacrifice or torture of animals; abuse involving excrement or blood; and abuse involving knives, altars, and candles. . . . The least common features of ritualistic cases were abuse related to the breeding of infants for ritual sacrifice, abuse involving cannibalism, child pornography, and amnesic periods or preoccupation with dates. (p. 10)

Young et al. (1991) describe 37 adult patients, all diagnosed with multiple personality disorder (MPD) or dissociative disorder not otherwise specified who reported similar abuses by satanic cults. Apparently, most of the data were collected while the patients were in treatment with the authors. The article lists ten types of ritual abuse and the percentage of subjects who reported each type: sexual abuse (100%), witnessing and receiving physical abuse/torture (100%), witnessing animal mutilation/killings (100%), death threats (100%), forced drug usage (97%), witnessing and forced participation in human adult and infant sacrifice (83%), forced cannibalism (81%), marriage to Satan (78%), buried alive in coffins or graves (72%), forced impregnation and sacrifice of own child (60%).

Shaffer and Cozolino (1992) interviewed 19 women and one man who reported types and aftereffects of ritualistic abuse consistent with those reported by Young et al. All subjects reported witnessing the murder of animals, infants, children and/or adults. All reported suicidal ideation and half reported suicide attempts. The majority reported severe and sadistic forms of abuse by multiple perpetrators. Some reported continued recontact/revictimization into their adult years.

Satanic Ritual Abuse is an international  phenomenon. Van der Hart, Boon, and Heijtmajer (1997) describe reports of SRA in the Netherlands, Belgium, Germany, Italy, Norway, Spain, South Africa, Switzerland, the United Kingdom, and the United States; Kent (1997), in Canada; and Schmuttermaier and Veno (1999), in Australia. An organization, Advocates for Survivors of Child Abuse (2006), also includes reports of SRA in Australia.

In Ritual Abuse in the Twenty-First Century, German journalist, Ulla Fröhling (2008), writes about her study that was published as a book in 1996 titled  Vater unser in der Hölle (Our Father Who Art in Hell). Reprinted in 2008, it is about the life of a German woman with a background of satanic ritual abuse:

The book had an impact: victims found a corroboration of their experiences in it, and doctors and trauma therapists who work with dissociative patients use it for workshops and training courses. A parliamentary inquiry examined the topic of ritual abuse, as did the Parliamentary select committee “Sects and Psycho-Groups,” which mentions the book several times in its concluding report. Three surveys on ritual abuse were carried out. Together with Michaela Huber’s textbook Multiple Personlichkeiten  (Multiple Personalities), it changed the German public’s perception of one of the darkest areas of organized violence. (p. 355)

Becker (2008) reported unpublished data from one of the above mentioned surveys, a 1997 study by Fröhling and German psychotherapist Michaela Huber. Of 354 cases in treatment for the aftereffects of ritual abuse by 126 therapists and counselors from 61 locations in Germany, 58% reported that they had been ritually abused in a satanic cult.

Results from the 2007 International Extreme Abuse Surveys offered in English and German indicate that ritual abuse (including SRA) is widespread. More than 2000 persons from 40 countries responded to one or more of the surveys for adult survivors of extreme abuse in childhood (EAS), for professionals who work with survivors who report extreme abuse (P-EAS), and for caregivers of children who disclose ritual abuse and its associated mind control. SRA related data are reported by Becker, Karriker, Overkamp, and Rutz (2008):

On the EAS, 543 respondents reported that they were ritually abused in a satanic cult: 360 from the United States, 33 from Canada, 97 from Europe, and 53 from other countries. (p. 41)

Respondents on the P-EAS were asked to report the approximate number of their adult clients who had reported memories consistent with the abuses/tortures listed. Of 219 professionals who responded to the item: “Ritual abuse in a satanic cult,” 20 reported none, 56 reported 1, 74 reported between 2 and 10; 28 reported between 11 and 20; 41 reported more than 20. (p. 44)

On the C-EAS, 55 caregivers reported that the child or children under their care had alleged a satanic cult as their perpetrator group. (p. 43)

Two web-based archives show legal proceedings and convictions related to SRA and other forms of RA.

Conviction List: Ritual Child Abuse

The Satanism and Ritual Abuse Archive

For more psychological and legal evidence on the existence of SRA and other forms of RA see:

Brief Synopsis of the Literature on the Existence of Ritualistic Abuse

Publications on Ritual Abuse and Mind Control in 2008

Proof that Ritual Abuse Exists

Satanic Ritual Abuse (SRA) is NOT a moral panic.

References

Advocates for Survivors of Child Abuse. (2006). Ritual abuse & torture in Australia. Online at http://www.asca.org.au/pdf_public/brochure_ritualabuse040201.pdf

Becker, Th. & Fröhling, U. (1998). Handout: Rituelle Gewalt (Ritual Violence). Kult-und Ritual-Trauma-Institut. Lueneburg.

Becker, Th. (2008). Re-searching for new perspectives: Ritual abuse/ritual violence as ideologically motivated crime. In R. Noblitt & P. Noblitt (Eds.), Ritual abuse in the twenty-first century (pp. 237-260). Bandon, OR: Robert D. Reed.

Becker, Th., Karriker, W., Overkamp, B., & Rutz, C. (2008). The Extreme Abuse Surveys: Preliminary findings regarding dissociative identity disorder. In A. Sachs & G. Galton (Eds.), Forensic aspects of dissociative identity disorder (pp. 32-49). London: Karnac.

Bottoms, B. L., Shaver, P. R., & Goodman, G. S. (1996). An analysis of ritualistic and religion-related child abuse allegations. Law and Human Behavior

Corsini, R. J. (1999). The dictionary of psychology. Philadelphia: Brunner/Mazel.
Fröhling, U. (1996). (2008). Vater unser in der Hölle (Our Father Who
Art in Hell). Bergisch-Gladbach: Luebbe.

Kent, S. (1997). Assessment of the satanic abuse allegations in the (name deleted) case. Online at http://www.arts.ualberta.ca/~skent/satanic.html

Schmuttermaier, J., & Veno, A. (1999). Counselors’ beliefs about ritual abuse: An Australian study. Journal of Child Sexual Abuse, 8(3), 45-63. Abstract obtained from PsycINFO. No. 2000-13414-003.
Shaffer, R. E., & Cozolino, L.J. (1992). Adults who report childhood ritualistic abuse. Journal of Psychology & Theology, 20(3), 188-193.

van der Hart, O., Boon, S., & Heijtmajer J. O. (1997). Ritual abuse in European countries: A clinician’s perspective. In G. A. Fraser (Ed.), The dilemma of ritual abuse: Cautions and guides for therapists (pp. 137-163). Washington, DC: American Psychiatric Press.

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(3), 181-189.

PRESS RELEASE

Wikipedia “Satanic Ritual Abuse” article promotes PEDOPHILIA

For Immediate Release

Contact:    S.M.A.R.T.
Email: smartnews@aol.com
http://ritualabuse.us

November 8, 2008. Easthampton, MA:
Intimidation, bullying, sarcasm: such are the tactics used by the current editors of Wikipedia’s “Satanic Ritual Abuse” article (and other related articles) to promote pedophilia: (1) by discounting the existence of sexual crimes against children associated with true or staged satanic worship; and (2) by undoing all references in Wikipedia articles by editors who present findings from research and legal cases that support the existence of ritual/sexual crimes against children by organized groups of pedophiles. (See article and discussion pages at http://en.wikipedia.org/wiki/Satanic_ritual_abuse).

The article describes Satanic Ritual Abuse (SRA) as “a moral panic.” References by persons associated with child pornography or false memory type organizations that have been known to defend accused and convicted pedophiles, make it appear that the article is structured to cover up for pedophiles and their criminal perversions.

Findings from the 2007 international online Extreme Abuse Survey (http://extreme-abuse-survey.net) indicate that satanic ritual abuse is widespread. Of 1471 respondents from 31 countries who reported extreme abuse in childhood, 543 reported that they were ritually abused in a satanic cult. This number of SRA reports cited from a highly credible source, Karnac Books, of London was among many findings supporting the existence of ritual abuse deleted by editors who consider such viewpoints as having a “fringe focus.”

When children disclose to trusted persons that they have been physically and sexually tortured by groups of pedophiles using satanic garb and accoutrements, it is reasonable to assume that those persons would turn to the Internet to learn more about such bizarre reports. Because of this entry’s heavily-biased portrayal against the reality of satanic ritual abuse, the bodies, minds, and souls of terrified children – who may under threat of death tell about the perverted acts of their perpetrators using satanic rituals – are placed in jeopardy.

For a research-based rebuttal to Wikipedia’s article, “Satanic Ritual Abuse,” see The Truth about Satanic Ritual Abuse (http://ritualabuse.us/ritualabuse/articles/the-truth-about-satanic-ritual-abuse).

http://ritualabuse.us/ritualabuse/articles/an-empirical-look-at-the-ritual-abuse-controversy-randy-noblitt-phd/ 

Ritual abuse diagnosis research

http://ritualabuse.us/ritualabuse/studies/ritual-abuse-diagnosis-research-2/

The following is an excerpt from a chapter in: Lacter, E. & Lehman, K. (2008). Guidelines to Differential Diagnosis between Schizophrenia and Ritual Abuse/Mind Control Traumatic Stress. In J.R. Noblitt & P. Perskin (Eds.), Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, pp. 85-154. Bandon, Oregon: Robert D. Reed Publishers.

this page describes ritual abuse crimes

01. Leavitt and Labott (2000) compared Rorschach results of three groups of patients; 1) patients reporting child sexual abuse within Satanic cults; 2) patients reporting child sexual abuse without ritual abuse; and 3) non-abused patients. The first two groups had histories of amnesia for their sexual trauma, memory recovery after the age of 18 years, and an absence of psychotic or neurologic symptoms. Groups were compared for frequency of 41 Rorschach content responses related to Satanic ritual abuse, selected by four experts in ritual trauma. The group of patients reporting abuse within Satanic cults gave significantly more Rorschach responses with Satanic content. The following specific percepts significantly differentiated the groups: robe, mask, body mutilated, babies damaged, ritual ceremony, threatening eyes, blood everywhere, special knife, goat reference, bondage, torture, sacrifice, hooded figure, altar, blood rituals, and circle. A second study revealed that these results were unrelated to patients’ degree of media and hospital milieu exposure to the subject of Satanic ritual abuse. In fact, less media exposure was associated with production of more Satanic content in patients reporting ritual abuse, evidence that reports of ritual abuse are not primarily the product of exposure contagion.

In an earlier study, Leavitt and Labott (1998a) found that patients reporting Satanic ritual abuse provided more Satanic-content responses in a word association test than patients reporting non-ritual sexual abuse. They also provided fewer normative responses, understandable given the pervasive nature of ritual trauma and the paucity of normal childhood experience for so many of these victims.

Mangen (1992) performed approximately 25 psychological evaluations with patients already identified as having been victimized within Satanic cults, including the Wechsler Adult Intelligence Scale-Revised (WAIS-R), Rorschach, Thematic Apperception Test (TAT) or other story-telling test, a human figure drawings, and more.

Mangen found that the “testing” situation itself often induced great fear in these patients, related to the frequent “tests” of abilities within ritual abuse. Test stimuli, even benign or familiar stimuli, often acted as trauma reminders and precipitated trauma reactions and dissociative “switching” of personalities. He observed that “many responses given by these patients sound blatantly psychotic” (p. 154), but closer scrutiny revealed that these were derived from the ritual abuse and the traumatized level of functioning. He explains the importance of understanding ritual abuse practices, symbols, holidays, etc., as emphasized above.

Mangen found these individuals were of at least average intelligence. However, signs of cognitive slippage and inefficiency occurred as trauma impinged on thought processes. Idiosyncratic, personalized, and even bizarre responses to test stimuli were common. E.g., intelligence tests involving numbers, and in particular, having to repeat series of numbers backwards, often disorganized patients’ responses, since numbers and reversal of numbers and letters are common in ritual practices and programming. Mangen noted that words often lost their meaning as symbols, and were perceived as dangerous in themselves, related to abusers communicating deadly messages with words, and punishment by abusers for incorrect verbal responses. Visual images also disorganized thought processes. E.g., one woman froze when given puzzle pieces of a human figure to assemble. When asked what had happened, she “switched” into a young personality who explained that she had participated in rituals involving people being cut into pieces, but had never been told to try to put the people back together.

Mangen emphasized that such disorganized episodes are frequent, but exist side-by-side with trauma-free spheres of cognitive functioning. He suggests that the traumatized thought processes are state-dependent, and that these patients readily enter states of traumatized functioning.

Mangen’s Rorschach observations are especially revealing. Patients tended to provide images that were perceptually accurate (good form); i.e., they were largely consistent with shapes in the inkblot. In contrast, patients with Schizophrenia often have poor perceptual accuracy (poor form) on the Rorschach, a sign of more impaired perceptual and thought processes.

Though form was generally adequate, associations to the blots were replete with traumatic imagery. E.g., a perception of a person might fit the blot, but the associations might include themes of cutting and murdering babies, eating flesh, evil, etc., additions that would appear bizarre if not for the ritual trauma. Such trauma-driven associations might be made with flat affect or flooded affect. In some cases, perceptual distortions (poor form) were more central, but even these were often resolved in light of the abuse. For example, one patient perceived a person with women’s breasts and a penis, an incongruous combination (INCOM) that might indicate psychosis, if not for the fact that some sexual rituals involve people costumed to appear bi-gender. Yellow was perceived by an other patient as angry and as urine “poured all over me”. This response becomes understandable if the clinician knows that abusers often urinate on the victim, in some cases with the intent to dominate the spirit of the victim with their own spirits.

Mangen explains that drawings also contain elements that would appear bizarre without an understanding of the underlying trauma. For example, trees may contain eyes, hidden people, and blood dripping from severed limbs. Moore (1994) notes that in human figure drawings of ritual abuse victims, arms often abruptly end, appear torn off or jagged, or have unusual endings unlike hands. Ritual acts, symbols, candles, pentagrams, inverted crosses, robes, dripping blood, etc., may be graphically represented, particularly if the abuse is conscious. Cohen and Cox (1995) include a series of drawings depicting the unfolding of memories of an adult woman ritually abused as a child, replete with graphic memories of abusive rituals, ritual artifacts, her terror, phallic symbols of sexual abuse, and dissociative responses, such as multiple self-representations in one drawing, and changes in developmental level across drawings in relation to the age of the personality making the picture.

Mangen reports that ritual abuse victims demonstrate a damaged experience of self on projective tests, such as the Rorschach and TAT. Responses demonstrate a lack of self-agency, that is, a sense of lack of control over one’s life and actions. Figures are often perceived as helpless or passive. Body integrity is often impaired; figures are seen as broken, devoured, harmed, etc. Self affect is inconsistent and incongruent. For example, a figure may be described as frightened and laughing, evil and good, etc. Dissociative processes are evident in illogical shifts and transpositions. TAT stories include confusion in regard to time, states of waking and sleeping, life and death, here and not here, and sudden changes in what characters know, think, and want.

TAT stories reflect interpersonal estrangement and malevolence. Themes of caring and kindness tend to be fleeting. Themes of deception and betrayal are common; “things are not what they seem”. Kind adults turn threatening. Child figures may feign compliance, but are described as actually pretending or escaping in their minds (dissociating). Responses are consistent with the devastating and pervasive abuse these victims have experienced, so often including immediate family members.

Affect dysregulation and emotional intensity pervade test responses. Primitive violent imagery related to ritual trauma is common in Rorschach responses and TAT stories. There is a paucity of positively tinged affective experiences, such as love and hope. Terror and despair dominate. Fear of annihilation and abandonment are more common than fear of loss of love. Some responses may reflect identification with aggressors.

Dissociative responses are observed throughout the evaluation process. Blocking of affect may occur as trauma is described. Overwhelming stimuli can precipitate switching of personalities. There may be obvious changes in vocal presentation and general demeanor. Personalities may identify themselves by name. They may relay accounts of horrible abuse unknown to the host and the host may return with complete amnesia for the event. Or dissociative episodes may be more subtle, and not distinguished unless the evaluator looks for amnestic gaps, such as the repetition of test questions later in the evaluation process to determine if prior responses are recalled.

Mangen explains that the patient may not be able to reveal the “secret” of the abuse and that personalities who identify with the cult experience tend not to present themselves. Thus the clinician must work with the patient to “help make the invisible visible” (p. 155). However, he states that much more research is needed on the use of psychological testing in identifying severe trauma, dissociation, and in particular ritual trauma, to help clinicians to recognize patients who are still preserving the “secret” and not yet revealing their ritual abuse.

References

Cohen, B.M., & Cox, C.T. (1995). Telling without talking: Art as a window into the world of multiple personality. New York: Norton.

Leavitt F., & Labott, S. M.(1998a). 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., & Labott, S.M. (2000). The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse. American Journal of Forensic Psychology, 18(2), 35-55.

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.

Moore, M.S. (1994). Common characteristics in the drawings of ritually abused children and adults. In V. Sinason (Ed.), Treating survivors of satanic abuse (pp. 221-241). London, and NY, NY: Routledge.