A History Of Ritual Abuse.

In this post, I will be discussing ritual abuse in a historical context. Later articles will share about ritual abuse from the perspective of its effects on the survivor as well as significant others.

Ritualized forms of abuse have been practised since the dawn of human history. Violence in the name of a religious or ideological belief is not new; it has been practised for thousands of years.

Here I will discuss a few groups that have been documented as practising secret, esoteric, or abusive rites to place modern ritual abuse in a historical context. Please be aware that this is only some of the documented ritualized abuse that we know of from ancient until modern times, and is by no means complete.

The ancient Assyrians and Phoenicians worshipped the sun god, Baal, who they depended upon for the continuance of their crops. The antiquity of the worship of the god or gods of Baal extends back to the 14th century BCE among the ancient Semitic cultures. Worship of Baal extended from the Canaanites to the Phoenicians who also were partially an agricultural people. Baal, the sun god, was fervently prayed to for the protection of livestock and crops, and the rites also included animal and human sacrifice.

Another co-current deity was Molech, whose rituals were also costly to human life. (excerpted from Alan G. Hefner).

Many of these rituals were adopted by the ancient Hebrews, as mentioned in the Bible (Leviticus 20 and 2 Kings 23) These rituals were carried out for over a thousand years, both openly and secretly.

Ancient Babylonia also practised Mystery Religions, which involved worship of the sun god, and sacrifices to this deity.

In Europe and Indo-asia, the ancient Druids also were known to engage in human sacrifice and rituals before the coming of Christianity to the areas occupied by the celts in Europe and Britain. Caesar commented upon this practice:

“The whole nation of the Gauls is greatly devoted to ritual observances, and for that reason those who are smitten with the more grievous maladies and who are engaged in the perils of battle either sacrifice human victims or vow to do so, employing the Druids as ministers for such sacrifices…”

(Gallic War, 6, 16)

By the medieval ages, Christianity had entered Europe, and groups were formed who practised rites that were the antithesis of the organized religion of the day. Many of these groups claimed roots founded in the rites of the ancient druids and Canaanites. The Knights Templar were one such order. They were founded by medieval lords and barons to protect pilgrims who visited Jerusalem, which had been captured during the First Crusade. They were also quite wealthy,and financed the leading kings of Europe at the time, creating the modern banking system of lending at interest.

They were disbanded in the early 1300s by the Pope and the King of France because of fear due to their power, as well as their esoteric religious practices. The Knights Templar began corrupting their Catholicism, and incorporating elements of mystery religions, which included rituals with candles around the body of a young virgin, and homosexual practices. They also began summoning demons during these rituals. Although officially disbanded, the Templar knights continued practising their rites in secret, founding the thirteen orders, each with their own symbol.

Rosicrucianism. This group was publicly founded in the 17th century in Germany, supposedly by an individual in a novel known as Christian Resenkrutz. The order was based on the traditions of the “Rose Cross” order. This group emphasized the need for “enlightenment” through following certain spiritual principles,and had both a public and covert philosophy.

Meanwhile, in South America and Mexico, the Incas and Aztecs were also performing rituals which involved the taking of human life. This has been documented in the annals of the early Spanish conquerors.

Up until modern times, esoteric, hidden practices have continued around the world. Brutality, and sacrifices in the name of religion are not limited to one locality or one time in history.

In Africa, ritual murder is still ongoing, and has been extensively documented. (see articles by Oke(1989) for more information. In Thailand, India, and Malaysia, sacrifices and rituals are still conducted, similar to those of ancient times, and has been documented in articles by Newton (1993) and Constantine (1995).

Modern Europe has also reported incidences of ritual murder in recent years (see articles by Newton, 1993a for discussion of cases of ritual murder that have been convicted in Düsseldorf and Spain).

In strife-torn Peru, human sacrifice remains a daily fact of life, dating back to the time of the Incas. For some practitioners, the ritual offering of human lives is believed to insure bountiful crops, control the weather, and prevent such natural catastrophes as floods and earthquakes. These rituals, called “paying the earth,” are also employed by wealthy businessmen, including mine owners and beer distributors,to insure continued prosperity.

In neighbouring Chile, human sacrifice is such an established tradition that the courts recognize “compulsion by irresistible psychic forces” as grounds for acquittal in cases of ritual murder. (Tierney, 1989)

There is much, much more evidence of documented continuing ritual sacrifice around the world. It would take a strong denial system to refute both the historical and circumstantial evidence that ritual abuse has been a reality throughout the ages, and continues to be until this day.

Why am I sharing about the history of ritual abuse? One of the things that often perplexes survivors of ritual abuse is the denial with which their memories or accounts are often met. They are told: “ritual abuse is a modern-day witch hunt,” “Things like that don’t happen in this day and age” (as if man’s entering the Industrial Revolution changed human nature), or “I don’t believe you.” Comments like these can be devastating both to the survivor of ritual abuse, who often WISHES the memories were not true, and the family and support people for the individual, who know the individual, and that they are NOT lying.

Comments like these only reinforce what the individual was told by the cult group: “If you tell, no one will believe you,” or “You will be laughed at, or shunned.” The survivor courageous enough to not only remember, but then disclose their abuse, will be faced with a society that often appears in denial. “Why isn’t anyone doing anything about this?” the survivor wonders, as they share the atrocities. “Why isn’t it stopped?” “Why do more children have to be hurt?”

Societal denial is complex. People often do not want to think about or hear about painful topics. Over thirty years ago, teenage girls who shared that their middle class father was sexually abusing them were told that they were “lying”, or worse, “delusional”. Over twenty years ago, medical professionals who suspected that battered children were being seen from not only the poverty levels of society, but also the middle class and well to do, were told it wasn’t possible. Society closed its eyes to the facts before it, until enough people finally came forward and disclosed.

Hopefully, placing ritual abuse in a historical context will help the reader see that:

Ritual abuse is NOT a “new” phenomenon, or a modern day “hysteria”

Human beings have been capable of great cruelty throughout the ages, and to believe otherwise refutes the historical record.

Those who are abused tend to abuse. Why would this well known psychological fact be different in the context of familial, generational ritual abuse? Where the abuse has been passed down for generations, in a codified manner?

That ritual abuse is occurring around the world. It is NOT a phenomenon limited to the United States or the UK, or to people “recovering memories” in therapy. Newton, Ryder, and Lockwood (“Other altars”) have researched and proven this.

My hope is that at the least, this article has helped raise some questions about a topic that is often overlooked and misunderstood.

But make no mistake about this...IT IS STILL GOING ON TODAY BY THE SHADOW GROUP.....


References:

Crowley, Aleister, The Book of Lies (Weiser, 1988)

Howard, Michael The Occult Conspiracy (1989)

Shaw, Jim and McKenney The Deadly Deception (1988)

Ryder, Daniel ;article: Satanic Ritual abuse: The evidence surfaces: …(1999)

Newton, Michael: Excerpt from essay published in the Journal of Psycho-history 24 (2) Fall 1996,”BLOOD ATONEMENT” IN 19TH-CENTURY AMERICA

Out of Darkness: Controversy over Satanism and ritual abuse; Sakheim, Devine (1998)

Smith, Margaret; Ritual Abuse; (1993)

James, Simon: The World of the Celts (1993)

The Book of Illumination (age unknown)

Good post above with historical research.

I have permission to post this here.

Ritual Abuse - From the Child Abuse Wiki

http://childabusewiki.org/index.php?title=Ritual_Abuse


Ritual abuse exists all over the world. There have been reports, journal articles[1][2][3], web pages[4][5][6][7][8][9] and criminal convictions of crimes against children and adults [10][11][12].

Contents
* 1 Definition
* 2 Origins of the term
* 3 Evidence
* 4 References
* 5 Bibliography
* 6 External Links

Definition

Ritual abuse has been defined as:

a brutal form of abuse of children, adolescents, and adults, consisting of physical, sexual, and psychological abuse, and involving the use of rituals. Ritual does not necessarily mean satanic. However, most survivors state that they were ritually abused as part of satanic worship for the purpose of indoctrinating them into satanic beliefs and practices. Ritual abuse rarely consists of a single episode. It usually involves repeated abuse over an extended period of time. The physical abuse is severe, sometimes including torture and killing. The sexual abuse is usually painful, sadistic, and humiliating, intended as means of gaining dominance over the victim. The psychological abuse is devastating and involves the use of ritual/indoctrination, which includes mind control techniques and mind altering drugs, and ritual/intimidation which conveys to the victim a profound terror of the cult members and of the evil spirits they believe cult members can command. Both during and after the abuse, most victims are in a state of terror, mind control, and dissociation in which disclosure is exceedingly difficult.[13]

and as

WHAT IS RITUAL ABUSE? (BROAD DEFINITION) Ritual abuse is the abuse of a child, weaker adult, or animal in a ritual setting or manner. In a broad sense, many of our overtly or covertly socially sanctioned actions can be seen as ritual abuse, such as military basic training, hazing, racism, spanking children, and partner-battering. Some abuse is private...some public. Public ritual abuse may be either open or secret. WHAT IS RITUAL ABUSE? (NARROW DEFINITION) The term ritual abuse is generally used to mean prolonged, extreme, sadistic abuse, especially of children, within a group setting. The group's ideology is used to justify the abuse, and abuse is used to teach the group's ideology. The activities are kept secret from society at large, as they violate norms and laws.[14]

Origins of the term

Pazder introduced the term "ritualized abuse" in 1980, describing the experiences of an adult survivor that was disclosing satanic abuse memories. He defined the phenomenon as "repeated physical, emotional, mental, and spiritual assaults combined with a systematic use of symbols, ceremonies, and machinations designed and orchestrated to attain malevolent effects." Later definitions came mostly from professionals addressing ritual abuse in child care settings. Finkelhor, Williams, Burns, and Kalinowski elaborated on Pazder's definition, defining ritual abuse as "abuse that occurs in a context linked to some symbols or group activity that have a religious, magical or supernatural connotation, and where the invocation of these symbols or activities are repeated over time and used to frighten and intimidate the children." Kelley referred to ritual abuse as the "repetitive and systematic sexual, physical, and psychological abuse of children by adults as part of cult or satanic worship"[15].

Evidence

There is a great deal of evidence supporting the existence of ritual abuse crimes as a worldwide phenomenon. Bottoms, Shaver and Goodman found in their 1993 study evaluating ritual abuse claims 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[16]. "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....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”[17].

Recently an online survey[18] of over one thousand people answered questions about ritual abuse and extreme abuse crimes. In a summary of the survey [19], it was found that ritual abuse/mind control is a global phenomenon. Fifty-five percent stated they were abuse in a Satanic cult. Seventy-seven percent of the adult survivors that responded "had been threatened with death if they ever talked about the abuse." Also, "257 respondents reported that secret mind control experiments were used on them as children." Eighty-two percent reported being sexually abused by multiple perpetrators.

Anne Johnson Davis in her book Hell Minus One reported that her parents confessed to her abuse in writing and verbally to clergymen, and to the detectives from the Utah Attorney General’s Office. Her suppressed memories started when she was in her mid-30s, which were fully substantiated by her mother and stepfather[20][21].
Many scientific journals articles have discussed the reality of ritual abuse and its effect on its victims. Some of these articles have discussed the extreme nature of these crimes[22], proof of the reality of the ritual abuse phenomenon and victims' symptoms[23], the connection between ritual abuse, multiple personality disorder and mind control[24] and the connections between ritual abuse reports and the higher levels of symptoms of childhood sexual and physical abuse[25]. Several additional studies and organizations have compiled research on the reality of ritual abuse crimes[26][27][28].

Ritual abuse and mind control crimes have also been confirmed in other books[29][30].

A study which identified 270 cases of sexual abuse in day care settings found that allegations of ritual abuse occurred in thirteen percent of the cases[31]. Additional evidence of ritual abuse in day care and child abuse cases has been found in news reports, journal articles and legal transcripts[32][33][34][35][36][37].

Ritual abuse occurrences have also been found in the Netherlands[38]and England[39]. Reports of ritual abuse have also been found in multiple personality disorder sufferers[15]. Kent believes that intergenerational satanic accounts are possible and that rituals related to them may come from a deviant interpretation of religious texts[40][41]. Others have stated that the theories and research around recovered memory "strongly confirm the reality of...cult abuse" of SRA survivors[42].

References

1. Satanic Ritual Abuse evidence http://ritualabuse.us/ritualabuse/studies/satanic-ritual-abuse-evidence-with-information-on-the-mcmartin-preschool-case/
2. 2008 Publications on Ritual Abuse and Mind Control http://www.endritualabuse.org/citation%202.htm
3. Lacter, E (2008-02-11). “Brief Synopsis of the Literature on the Existence of Ritualistic Abuse”. http://endritualabuse.org/Brief%20Synopsis.htm
4. http://ritualabuse.us
5. http://www.ritualabusetorture.org/
6. http://www.ra-info.org
7. http://www.survivorship.org
8. http://web.archive.org/web/20080116175648/http://theawarenesscenter.org/ritualabuse.html
9. http://www.endritualabuse.org/
10. Believe the children (1997). “Conviction List: Ritual Child Abuse”. http://www.ra-info.org/resources/ra_cases.shtml
11. The Satanism and Ritual Abuse Archive http://www.endritualabuse.org/ritualabusearchive.htm
12. Noblitt, PhD, J. R. - An Empirical Look at the Ritual Abuse Controversy (2007) http://ritualabuse.us/ritualabuse/articles/an-empirical-look-at-the-ritual-abuse-controversy-randy-noblitt-phd/
13. Report of the Ritual Abuse Task Force - Los Angeles County Commission for Women "Mind control is the cornerstone of ritual abuse, the key element in the subjugation and silencing of its victims. Victims of ritual abuse are subjected to a rigorously applied system of mind control designed to rob them of their sense of free will and to impose upon them the will of the cult and its leaders. Most often these ritually abusive cults are motivated by a satanic belief system [only on the surface.] The mind control is achieved through an elaborate system of brainwashing, programming, indoctrination, hypnosis, and the use of various mind-altering drugs. The purpose of the mind control is to compel ritual abuse victims to keep the secret of their abuse, to conform to the beliefs and behaviors of the cult, and to become functioning members who serve the cult by carrying out the directives of its leaders without being detected within society at large." http://ritualabuse.us/ritualabuse/articles/report-of-the-ritual-abuse-task-force-los-angeles-county-commission-for-women/
http://www.geocities.com/kidhistory/ra.htm
14. Survivorship - Frequently Asked Questions http://www.survivorship.org/faq.html
15. Van Benschoten, Susan C. (1990). Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility Dissociation Vol. III, No. 1 "A large number of adult MPD patients in psychotherapy are reporting memories of explicitly satanic ritual abuse beginning in childhood. The authors of two limited surveys, conducted with a select group of MPD therapists, suggest the percentage of reported satanic ritual abuse in the MPD population to be 20% (Braun & Gray, 1986) and 28% (Braun & Gray, 1987). A survey by Kaye and Klein (1987) reveals that 20 of the 42 MPD patients in treatment with seven Ohio therapists describe a history of satanic ritual abuse. Ilopponen (1987) states that 38 of the more than 70 MPD patients she has treated report memories of "satanic-type ritualized abuse " (p. 11). Two inpatient facilities specializing in the treatment of MPD report that approximately 50% of their patients disclose memories of satanic ritual abuse (Braun, 1989a; Ganaway, 1989). Similar accounts of satanic ritual abuse are being reported by personally unrelated MPD patients from across the United States (Braun, 1989b; Braun & Sachs, 1988; Kahaner, 1988; Sachs & Braun, 1987). In addition, according to Braun (1989b), the reports of patients in this country are similar to data collected from adult survivors in England, Holland, Germany, France, Canada, and Mexico...Brown (1986), noting many similar allegations in child and adult satanic ritual abuse accounts, suggests that reports are not only comparable across geographical and personal boundaries, but across generations as well."
http://www.empty-memories.nl/dis_90/vanbenschoten_sra.pdf
16. 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
17. Noblitt, J.R.; Perskin, P. (2000). Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America p. 269, Greenwood Publishing Group. http://books.google.com/books?id=zJkTTpfyJ-8C
18. Extreme Abuse Survey http://extreme-abuse-survey.net/
19. Understanding ritual trauma: A comparison of findings from three online surveys http://ritualabuse.us/mindcontrol/eas-studies/understanding-ritual-trauma-a-comparison-of-findings-from-three-online-surveys/
20. 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 http://hellminus1.com/
21. Hell Minus One - signed verified confessions of satanic ritual abuse
http://ritualabuse.us/ritualabuse/survivor-stories/hell-minus-one-signed-verified-confessions-of-satanic-ritual-abuse/ ‘
22. Cozolino, L.J. (1990). “Ritual child abuse, psychopathology, and evil”. Journal of Psychology and Theology, 18(3):218-227 "Ritualistic abuse is an extreme form of psychological, physical, and sexual maltreatment of children in the context of "religious" ceremony. The clinical presentation of the victims of such abuse is complex and raises many issues related in the diagnosis and treatment of psychopathology as well as the importance of spiritual counseling" https://wisdom.biola.edu/jpt
23. Cozolino, L.J.; Shaffer, R.E (Fall 1992) "Adults who report childhood ritualistic abuse." Special Issue: Satanic ritual abuse: The current state of knowledge. Journal of Psychology and Theology 20(3) "Skeptics question the legitimacy of these reports, but many factors point to the reality of the phenomenon of ritualistic abuse. First of all, the degree of consistency between reports of individuals from different parts of the country is very high. The fact that children as young as 2 and 3 report ritualistic abuse experiences that mirror those reported by adult victims is especially striking in light of the fact that young children do not have access to the kind of printed information that might conceivably allow an older person to fabricate such experiences (Gould, 1987). Second, experiences of ritualistic abuse reported by victims of all ages are virtually identical to written historical accounts of Satan worship and the like (Hill & Goodwin, 1989; Russell, 1972), findings that substantiate our present-day understanding of Satanism and ritualistic abuse as intragenerational phenomenon. Third, the symptoms from which individuals reporting histories of ritualistic abuse tend to suffer are consistent with our current understanding of post-traumatic stress disorder and the dissociative disorders. The progression in which ritualistic abuse survivors respond to psychotherapy places these victims squarely within the category of individual who have suffered real-not imagined-trauma." https://wisdom.biola.edu/jpt
24. 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 "As a result of the psychologically intolerable nature of their early childhood experiences, victims of ritual abuse frequently develop multiple personality disorder (MPD)....Ritual abuse is conducted on behalf of a cult whose purpose is to establish mind control over the victims. Thus, these perpetrators have a conscious motive for the abuse beyond compulsively repeating their own childhood abuse in an effort to gain mastery over the original trauma. Most victims state that they were ritually abused as part of satanic worship, for the purpose of indoctrinating them into satanic beliefs (Los Angeles County Commission for Women, 1989). Mind control is originally established when the victim is a child under 6 years old." https://wisdom.biola.edu/jpt
25. Lawrence, K.J.; Cozolino, L.; Foy, D.W. (1995). Psychological sequelae in adult females reporting childhood ritualistic abuse. Child Abuse & Neglect 19 (: 975-984. doi:10.1016/0145-2134(95)00059-H. "Women reporting ritualistic features scored significantly higher on measures of childhood sexual and physical abuse. Neither PTSD diagnostic status nor severity for PTSD nor dissociative experiences were significantly different between the groups." http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B6V7N-3YB56DX-1X&_user=10&_rdoc=1&_fmt=&_orig=search&_sort=d&view=c&_acct=C000050221&_version=1&_urlVersion=0&_userid=10&md5=b9a75a7e349d4efe5a11ed205f736cf5
26. Gould, C. (1995). Denying ritual abuse of children. Journal of Psychohistory, 22(3), 329-339. "The evidence is rapidly accumulating that the problem of ritual abuse is considerable in scope and extremely grave in its consequences Among 2,709 members of the American Psychological Association who responded to a poll, 2,292 cases of ritual abuse were reported (Bottoms, Shaver, & Goodman, 1993). In 1992 alone, Childhelp USA logged 1,741 calls pertaining to ritual abuse, Monarch Resources of Los Angeles logged approximately 5,000, Real Active Survivors tallied nearly 3,600, Justus Unlimited of Colorado received almost 7,000, and Looking Up of Maine handled around 6,000. Even allowing for some of these calls to have been made by people who assist survivors but arc not themselves survivors, and for some survivors to have called more that one helpline or made multiple calls to the same helpline, these numbers suggest that at a minimum there must be tens of thousands of survivors of ritual abuse in the United States. Evidence also continues to accumulate that the ritual abuse of children constitutes a child abuse problem of significant scope. In 1988, Finkelhor, Williams and Burns published the results of a nationwide study of substantiated reports of sexual abuse in day care involving 1,639 young child victims. Thirteen percent of these cases were found to involve ritual abuse. Other studies of ritually abused children have been relatively small. Kelly (1988; 1989; 1992a; 1992b; 1993) reported on 35 day care victims of ritual abuse, Waterman et al. (1993) reported on 82 children complaining of ritual abuse in preschool, Faller (1988; 1990) studied 18 children who had disclosed ritual abuse in their preschool, and Bybee and Mowbray (1993) from the Michigan State Department of Mental Health identified 62 children alleging ritual abuse in their preschool and 53 children who reported seeing others be ritually abused. Snow and Sorenson (1990) studied 39 children reporting ritual abuse in five neighborhoods in Utah, and Jonker and Jonker-Bakker (1991) reported on a total group of 98 children, at least 48 of whom were believed to be victims of ritual abuse. The latter case is the only one cited here which was conducted outside of the United States." http://ritualabuse.us/ritualabuse/articles/denying-ritual-abuse-of-children-catherine-gould/ http://www.geocities.com/kidhistory/denyra.htm
27. Paley, K. (June 1992). Dream wars: a case study of a woman with multiple personality disorder(PDF). Dissociation 5 (2): 111-116. "Apologists believe that reports of satanic cult abuse either must or could be true. There is some evidence to support the apologists. In 1986, the Supreme Judicial Court of Massachusetts in Commonwealth v. Drew (397 Mass. 65) upheld the conviction of Carl H. Drew for the murder of Karen Marsden. There was evidence that Drew conducted satanic ritual meetings and that he had killed Marsden "because she wanted to leave the cult " (Commonworth v. Drew, 1986, p. 66). Marsden had gone to the police and reported a human sacrifice. Scott Waterhouse was convicted of the murder of a twelve year-old girl, and the conviction was upheld in the State of Maine v. Scott Waterhouse (513 A. 2d 862, Me. 1986). It was ruled that the trial court's introduction of the defendant's satanic beliefs was relevant in establishing motive and intent. In a study of hundreds of day care centers, Finkelhor and Williams found that "... [c] lear-cut corroboration of ritualistic practices was available in a few cases, such as Country Walk [in Miami], where ritual objects were found by police and where the female perpetrators did admit to some of the sadistic practices alleged in the children's stories" (1988, pp. 59-60). Greaves (1992) describes a video made by the Chicago Police Department of two sites allegedly used for satanic ceremonies. He was struck by the similarity of the material to descriptions he had heard from many of his clients.
28. Report of Utah State Task Force on Ritual Abuse Utah Governor’s Commission for Women and Families (1992) https://scholarsbank.uoregon.edu/dspace/bitstream/1794/1646/1/Diss_5_2_9_OCR.pdf
29. Secret Weapons - Two Sisters’ Terrifying True Story of Sex, Spies and Sabotage by Cheryl and Lynn Hersha with Dale Griffis, Ph D. and Ted Schwartz. New Horizon Press, P O Box 669 Far Hills, NJ 07931 - ISBN0-88282-196-2 "“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
30. Rutz, Carol (2001). A Nation Betrayed. Grass Lake, MI: Fidelity Publishing. ISBN 0-9710102-0-X. http://my.dmci.net/~casey/
31. Sexual Abuse in Day Care: A National Study - Executive Summary - March 1988 - Finklehor, Williams, Burns, Kalinowski http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/1c/82/61.pdf "“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.”
32. Day Care and Child Abuse Cases 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 and the Halsey case http://ritualabuse.us/ritualabuse/articles/day-care-and-child-abuse-cases/
33. McMartin Preschool Case - What Really Happened and the Coverup http://ritualabuse.us/ritualabuse/articles/mcmartin-preschool-case-what-really-happened-and-the-coverup/
34. Archaeological Investigations of the McMartin Preschool Site
35. deMause, Lloyd, Why Cults Terrorize and Kill Children The Journal of Psychohistory 21 (4) 1994 [4]"
"Cult abuse is increasing, only that-as with the increase in all child abuse reports-we have become more open to hearing them. But it seemed unlikely that the surge of cult memories could all be made up by patients or implanted by therapists. Therapists are a timid group at best, and the notion that they suddenly begin implanting false memories in tens of thousands of their clients for no apparent reason strained credulity. Certainly no one has presented a shred of evidence for massive "false memory" implantations."
http://ritualabuse.us/ritualabuse/articles/why-cults-terrorize-and-kill-children-lloyd-demause-the-journal-of-psychohistory/
http://www.geocities.com/kidhistory/whycult.htm
36. Summit, R.C. (1994). The Dark Tunnels of McMartin Journal of Psychohistory 21 (4): 397-416. “The opportunity came in April, 1990 with permission from the new owner of the preschool to search for the tunnels before he demolished the building and redeveloped the property. These soiled but solid citizens managed to find what the district attorney had disclaimed: solid, scientific evidence that someone had not only dug tunnels under the preschool, but also had taken the trouble to try to undo them. The results of this definitive excavation are described in meticulous detail in the 185 page Report of the Archaeological Excavation of the McMartin Preschool Site by E. Gary Stickel, Ph.D., the UCLA archaeologist commissioned to do the study....Dr. Stickel's report (p.95) concludes: There is no other scenario that fits all of the facts except that the feature was indeed a tunnel. The date of the construction and use of the tunnel was not absolutely established, but an assessment of seven factors of data all indicate that it was probably constructed, used and completely filled back in after 1966 (the construction date of the preschool). This age assessment has also been corroborated by the consulting Geologist for the project, Dr. Don Michael.” http://ritualabuse.us/ritualabuse/articles/the-dark-tunnels-of-mcmartin-dr-roland-c-summit-journal-of-psychohistory/
http://www.geocities.com/kidhistory/mcmartin.htm
37. 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. http://abusearticles.wordpress.com/2007/12/02/investigative-issues-in-ritual-abuse-cases-part-1-and-2-1994/
38. 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 "The case of apparent ritual sexual abuse of children in a community in the Netherlands is described in terms of the children's stories, behaviors, and physical symptoms and the community's reaction to reactions of police and other professionals." http://eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ429991&ERICExtSearch_SearchType_0=no&accno=EJ429991
39. Sinason, V (1994). Treating Survivors of Satanist Abuse. New York: Routledge. ISBN 0-415-10543-9. Major publications by Valerie Sinason http://www.valeriesinason.com/PublicationsVSinason.htm
40. Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241.
41. Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367
42. McCulley, D. “Satanic ritual abuse: A question of memory.”Journal of Psychology and Theology Fall 1994 22(3) p.167-172 "leading memory researchers such as Dr. Bessel van der Kolk of Harvard Medical School maintain that traumatic memories, which typically are engraved in the sensorimotor processes, are not subject to the same kinds of contamination that can affect normal memory. Traumatic amnesia, described in the DSM-III-R as psychogenic amnesia, is a phenomenon which has been known to mental health professionals for more than 100 years. The clinically observed characteristics of traumatic memory formation and retrieval match precisely the patterns of memory recovery exhibited by SRA survivors, and strongly confirm the reality of their cult abuse....If satanic ritual abuse is a question of memory, the data redound to the credibility of those thousands of individuals who identify themselves as SRA survivors. All the scientific studies of memory under trauma indicate that the bimodal response described by van der Kolk (1994), whether hyperpotentiated or dissociative, heightens the reliability of recall. The phenomenon of recovered memory is not a new therapeutic fad created by irresponsible clinical experimentation, but a well established aspect of trauma. The connection between trauma and memory disturbance is made clear by the definition of psychogenic amnesia in the DSM-III-R (1987)...Further, there often is corroboration for these retrieved memories. Judith Herman and Emily Schatzow (1992) found that in a sample of 53 women who disclosed memories of abuse for which they had been amnesic, 74% of the subjects were able to find independent confirmation from family members, pornographic photos, or diaries. Ivor Browne (1990a) found the "internal consistency of the traumatic account" persuasive, and also discovered that in the sizeable minority of cases where there was an available witness that "in every instance, the traumatic events . turn out to be true" (p. 30). There is no longer room for denial and disbelief - for evading the grim reality of SRA - by recourse to memory research which simply does not apply. Solid scientific inquiry does not allow us that luxury; neither should Christian conscience." https://wisdom.biola.edu/jpt

Bibliography

* Brown, Scheflin and Hammond (1998).”Memory, Trauma Treatment, And the Law” (W. W. Norton) ISBN 0-393-70254-5
* Cook, C. (1991). Understanding ritual abuse: A study of thirty-three ritual abuse survivors. Treating Abuse Today, 1(4), 14-19.
* Gould, Catherine. (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
* Hersha, C.; Hersha, L.; Griffis, D.; Schwarz, T (2001). Secret Weapons. Far Hills, NJ: New Horizon Press. ISBN 0-88282-196-2.
* Hill, J. “Believing Rachel” The Journal of Psychohistory 24 (2) Fall 1996
"Rachel's story is one of suffering, courage and hope. As a young child she was the victim of unspeakable crimes, but because she received therapy and the support of a loving family, she has emerged intact." http://ritualabuse.us/ritualabuse/articles/believing-rachel-jeanne-hill-the-journal-of-psychohistory/
* Johnston, Jerry (1989). The Edge of Evil - The Rise of Satanism in North America. Dallas: Word Publishing. ISBN 0-8499-0668-7.
* 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
* 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 Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241.
* Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367
* 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 "This study provides evidence that clients who report SRA exhibit a set of associations to SRA-related words that cannot be explained by exposure to the popular media or from inpatient treatment." http://web.archive.org/web/20000306224228/http://idealist.com/tat/leavitt.shtml
* Neswald, D., Gould, C., & Graham-Costain, V. (1991). Common programs observed in survivors of Satanic ritual abuse. The California Therapist, 3 (5), 47 50. "Increasingly, cases of Multiple Personality Disorder (MPD) and Satanic Ritualistic Abuse (SRA) are being reported in the psychotherapeutic community. Though controversy concerning authenticity remains, such cases are slowly gaining in acceptability as a genuine social and psychopathological phenomenon. Concurrently, the etiological underpinnings and treatment demands of these special patients are being unraveled and understood as never before. As a result, it is becoming increasingly clear that perhaps the most demanding treatment aspects of such cases concern the problems posed by what is known as "cult programming."
http://ritualabuse.us/ritualabuse/articles/common-programs-observed-in-survivors-of-satanic-ritualistic-abuse/
http://www.geocities.com/kidhistory/sracp.htm
* Noblitt, J.R.; Perskin, P. (2000). Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America p. 269, Greenwood Publishing Group. http://books.google.com/books?id=zJkTTpfyJ-8C
* Noblitt, R.; Perskin, P. (2008). Ritual abuse in the 21st century p. 552, Bandon, OR: Reed Publishers. http://www.rdrpublishers.com/catalog/item/6339393/5820690.htm
* Pike, P.L.; Mohline, R.J.(Eds.). Ritual abuse and recovery: Survivors' personal accounts. Journal of Psychology and Theology Spring 1995 23 (1) p.45-55 https://wisdom.biola.edu/jpt
* Sachs, A. & Galton, G. (Eds) (2008). Forensic Aspects of Dissociative Identity Disorder London: Karnac. Chapters include discussions on ritual abuse, dissociative identity disorder, mind control, extreme abuse, survivor accounts and criminal convictions http://www.karnacbooks.com/product.php?PID=25876
http://books.google.com/books?id=upHtL9lual0C&dq=Forensic+aspects+of+dissociative+identity+disorder+|&printsec=frontcover&source=bl&ots=caNy__6-zt&sig=VwIOryBkcSN0nh24CJR3aJkS_gs&hl=en&ei=702fSbmpOo_ftgfe5eSVDQ&sa=X&oi=book_result&resnum=2&ct=result#PPA142,M1
* 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
* Smith, Margaret. (1993). Ritual Abuse: What it Is, why it Happens, and how to Help by Margaret - HarperCollins
* 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.
* 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

External Links

* An Empirical Look at the Ritual Abuse Controversy http://ritualabuse.us/ritualabuse/articles/an-empirical-look-at-the-ritual-abuse-controversy-randy-noblitt-phd/
* Ritual Abuse articles http://ritualabuse.us/ritualabuse/studies/satanic-ritual-abuse-evidence-with-information-on-the-mcmartin-preschool-case/
* Ritual Abuse Cases http://www.ra-info.org/resources/ra_cases.shtml
* Extreme Abuse Survey http://extreme-abuse-survey.net/
* http://www.ritualabusetorture.org/
* http://www.ra-info.org
* http://www.survivorship.org
* http://theawarenesscenter.org/ritualabuse.html
* Ritual Abuse Statistics & Research http://web.archive.org/web/20071210161357/http://home.mchsi.com/~ftio/ra-stats.htm

Here's more research on ritual abuse. I have permission to post this also.

Proof That Ritual Abuse Exists
http://ritualabuse.us/ritualabuse/

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.

(this page also has day care and other child abuse cases at the bottom)
List of Satanic Ritual Abuse references -

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

http://ritualabusearticles.wordpress.com/category/satanic-ritual-abuse-evidence/
What is Ritual Abuse?

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

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

The Satanism and Ritual Abuse Archive contains 92 cases as of February 12, 2008. http://endritualabuse.org/evidence/satanism-and-ritual-abuse-archive/
Web pages proving the existence of ritual abuse:

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

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

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

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

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

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

2008 Publications on Ritual Abuse and Mind Control
http://endritualabuse.org/evidence/publications-on-ritual-abuse-and-mind-control-in-2008/

Lacter, E (2008-02-11). “Brief Synopsis of the Literature on the Existence of Ritualistic Abuse”. http://endritualabuse.org/evidence/brief-synopsis-of-the-literature-on-the-existence-of-ritualistic-abuse/

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

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

On Page 170 (first edition), of Cult and Ritual Abuse – Noblitt and Perskin (Praeger, 1995) states “One of the best sources of evaluative research on ritual abuse is the article “Ritual Abuse: A Review of Research” by Kathleen Coulborn Faller (1994)….in a survey of 2,709 members of the American Psychological Association, it was found that 30 percent of these professionals had seen cases of ritual or religion-related abuse (Bottoms, Shaver & Goodman, 1991). Of those psychologists who have seen cases of ritual abuse, 93 percent believed that the reported harm took place and 93 percent believed that the alleged ritualism occurred. This is a remarkable finding. Mental health professionals are known to be divergent in their thinking and frequently do not agree with one another regarding questions of the diagnosis and etiology of psychiatric 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).”

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

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

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

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

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

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

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

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

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

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

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

Jonker, F; Jonker-Bakker, I “Reaction to Benjamin Rossen’s Investigation of Satanic Ritual Abuse in Oude Pekela” Journal of Psychology and Theology 1992 20(3) p.260-262
quotes: The authors, Jonker and Jonker-Bakker, respond to Benjamin Rossen’s criticisms of their handling of an alleged satanic ritual abuse incident in Oude Pekela, The Netherlands.
This response in turn criticizes the quality of Rossen’s scientific work, especially in respect to his judgments made without having had direct contact with the children or their parents, or other principals in the incident….All 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. https://wisdom.biola.edu/jpt

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

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

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

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

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

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

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

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

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

Karriker, Wanda (November, 2007). “Helpful healing methods: As rated by approximately 900 respondents to the “International Survey for AdultSurvivors of Extreme Abuse (EAS).” http://endritualabuse.org/about/eas-data-on-survivors-of-ritual-abuse-mind-control-and-healing-methods/

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

http://eassurvey.wordpress.com/extreme-abuse-survey-final-results/
Other organizations with data proving the worldwide existence of ritual abuse

http://www.ra-info.org

http://www.survivorship.org

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

http://theawarenesscenter.org/ritualabuse.html

http://www.endritualabuse.org/

http://nonstatetorture.org/

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

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

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) http://books.google.com/books?id=JQMRmyOfpJ8C&pg=PA1435&vq=ritual+abuse&output=html&source=gbs_search_r&cad=1
Books on Ritual Abuse

Johnson Davis, Anne “Hell Minus One: My Story of Deliverance From Satanic Ritual Abuse and My Journey to Freedom” Transcript Bulletin Publishing – ISBN 978-0-9788348-0-7 – 2008 “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.” http://www.HellMinusOne.com

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Day Care and Child Abuse Cases

http://ritualabuse.us/ritualabuse/articles/day-care-and-child-abuse-cases/ This page has information on the McMartin Preschool Case, Michelle Remembers, the Fells Acres – Amirault Case, the Wenatchee, Washington Case, the Dale Akiki Case, the Glendale Montessori – Toward case, 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.

Sexual Abuse in Day Care: A National Study – Executive Summary – March 1988 – Finklehor, Williams, Burns, Kalinowski “The study identified 270 “cases” of sexual abuse in day care meaning 270 facilities where substantiated abuse had occurred involving a total of 1639 victimized children….This yielded an estimate of 500 to 550 reported and substantiated cases and 2500 victims for the three-year period. Although this is a large number, it must be put in the context of 229,000 day care facilities nationwide service seven million children….allegations of ritual abuse (“the invocation of religious, magical or supernatural symbols of activities”) occurred in 13% of the cases.” The authors divided these cases into “true cult-based ritual,” pseudo-ritualism” with a primary goal of sexual gratification and ritual being used to intimidate the children from disclosing and “psychopathological ritualism” the activities being “primarily the expression of an individuals obsessional or delusional system.” http://www.eric.ed.gov/PDFS/ED292552.pdf

Thank you for contributing to this forum ChildAbuseFacts on such an important subject matter.

I am also very pleased that you have joined the forum too. Please don't be a stranger & keep posting as much info on here as possible about this hideous crime against our children.

This is a very important time for us to be heard as you know.

God bless,

sNmHQ