-Caveat Lector- Hi ! Here's part two of the C Gould article. Sincerely, Neil Brick This may be triggering for survivors of RA and MC. All accusations are alleged. from http://members.tripod.com/~Curio_5_/gould.html Notes: The following is reproduced here with the permission of the author. Permission is given to reproduce and redistribute, for non-commercial purposes only, provided this information and the copy remain intact and unedited. The views and opinions expressed below are not necessarily the views and opinions of VERICOMM, MindNet, or the editors unless otherwise noted. Editor: Mike Coyle Survivors of ritual abuse who I have treated, or on whose cases I have consulted, have also discovered that they have worked for the cult/perpetrator group as bookkeepers and money launderers, as drug dealers and couriers, as pornography subjects, as programmers/torturers of children, as computer programmers, as investment specialists, as legal advisers, and even as government agents, always outside the conscious awareness of their core personalities. Rarely has a case come to my attention in which the survivor was well paid for her contributions to the financial advancement of the cult/perpetrator group which she (unconsciously) served. Most often as the survivor accesses the memories that are buried under countless layers of torture trauma, she has to contend not only with the rude awakening that since birth she has lived a life of unspeakable pain and horror outside her conscious awareness, but also that she has been literally enslaved to a perpetrator group, since her activities have been dictated by others and enacted outside her own free will, with little or no financial remuneration. In fact, survivors who have generated sometimes millions of dollars for their perpetrator groups, often are virtually penniless when they come to therapy, and are treated for very low fees. When we understand the fact that ritual abuse is usually perpetrated by groups which are deeply involved in organized crime, the underlying incentives of these cult/perpetrator groups becomes clear. While ritual abuse is certainly an integral part of some kinds of satanism, it is most likely that the deeper reason for the prevalence of ritual abuse is that, simply put, it reliably creates a group of people who function as unpaid slaves to the perpetrator group. Because their core personalities are amnestic to their cult activities, these ritual abuse victims pose little threat to their controllers. Without extensive therapeutic help, cult victims are usually unaware that they work for the cult/perpetrator group and are therefore incapable of contemplating quitting their cult jobs. Neither can they turn higher-ups in to the authorities for their criminal activities, since they have little or no conscious access to information about what activities they or their superiors are involved in. Clearly, the groups who create these unpaid subjugates have considerable economic incentive to do so. How much money do these groups actually generate, and is it enough to impact the culture at the level of, say, media-created public opinion? This, of course, is the cloudy part of the economic argument for why ritual abuse is as widespread as it is, in families and in preschools, and why we as a society have been so slow to recognize and respond to the seriousness of this problem. It is by definition difficult to know who belongs to groups whose membership is highly secretive, especially when many of the membership themselves are amnestic to their involvement. Therefore, it is difficult to assess the degree to which members of these groups influence media accounts of ritual abuse, derail ritual abuse investigations by law enforcement, are instrumental in getting children complaining of intrafamilial ritual abuse sent back to an abusing parent, or hire officials to make public statements on behalf of a national law enforcement bureau to the effect that no substantial evidence of ritual abuse exists. No doubt it will take serious, well-coordinated efforts on the part of local and national law enforcement to gather the data that will be needed to know how powerful and deeply entrenched these ritually abusing, criminally involved groups actually are. In the meantime, we as a nation must examine how deep our commitment to child protection really is. Mothers Against Sexual Abuse (MASA), headquartered in Los Angeles, continues to find, despite vigorous efforts at change, that judges across the country are more likely to award custody to fathers than to mothers, even when the child has complained of abuse by the father and those complaints have been substantiated by psychological or medical findings. I am personally aware of dozens of cases across the United States in which a child has disclosed severe maltreatment in the form of ritual abuse in a preschool, and the case has never been properly investigated, other parents with children in attendance at the school have never been notified, the school has not been closed down, and no charges have been filed. Organizations like Believe The Children of Chicago are aware of cases like these numbering well into the hundreds. In both intrafamilial and extrafamilial child abuse cases like those described above, the more extreme and ritualized the abuse, the less likely the child is to be granted protection and the perpetrators are to be apprehended. Clearly this has to do exclusively with cultural bias, not what is in the best interests of the child, since, as the research makes amply clear, the negative impact of ritual abuse on the child is extremely grave. In my opinion, we in the United States deny the reality and seriousness of ritual abuse, especially as it impacts on children, in part because it threatens our images of ourselves as Americans. The thinking of the skeptic often goes something like this. Hideous crimes involving torture and mine control "don't happen here." They happen in third world countries, which do not have the freedoms "guaranteed" by our democratic form of government. There would be no purpose served by having a fascist type of group torture United States Citizens, as this kind of terrorization is designed to overthrow an existing government, and ours by its very design cannot be overthrown. And certainly there would be no purpose served in torturing children. Since they don't vote and don't form coalitions of any kind, extremist groups would have no interest in coercing them into socio-political compliance. What this argument misses is the fact that, when mind control is put into place with very young children, through the torturous programming that is the essence of ritual abuse, then reinforced and further developed as the child victims get older, by the time those children reach adolescence and adulthood they have become valuable resources for the perpetrator group to exploit. That exploitation may or may not be political, but it is certainly economic. To fully grasp this at a cultural level requires the general public to come to grips with a level of understanding of human nature still barely comprehended within the mental health community; that is, that the normative response to severe trauma, especially in early childhood, is dissociation and amnesia for the traumatic events, and that this response can be manipulated by sociopaths and programmed cult members to create individuals amnestic to both their traumatic histories and their behaviors in the world of abuse and criminality into which their alter personalities have been indoctrinated. Until law enforcement personnel, public policy makers, the judiciary, the child protection system and others who are involved with the protection of children and the betterment of society come to understand this new paradigm, ritual abuse is likely to continue to be minimized in both its scope, its impact, and the insidious way it has of multiplying when left unchecked. The paradigm shift which will need to take place in order to provide truly effective treatment for ritual abuse victims, and in order to successfully curb this extreme form of brutality in our culture is certain to be a difficult one to achieve. (See Gould & Graham-Costain (1994a; 1994b) for an account of treatment guidelines for ritually abused children). It calls into question not only the belief most Americans have that systematic brutality on a large scale does not and cannot exist in this country, but also our belief that we operate from our free will, and that that freedom of thought and action is inviolable. To become fully aware of just how vulnerable to utter violation and manipulation that free will really is when sociopaths and programmed cult victim members are allowed access to children demands that we put far greater efforts into safeguarding our children's welfare than we ever dreamed would be necessary. The price tag emotionally and financially for putting that awareness into practice will be very high indeed. But the price of ignoring or minimizing the impact of ritual abuse on our children and on our society will surely prove intolerable. References Bottoms, B., Shaver, P., & Goodman, G. (1991). Profile of ritualistic and religion-related abuse allegations in the United States. Paper presented at the ninety-ninth annual convention of the American Psychological Association, San Francisco, August. Bottoms, B., Shaver, P., & Goodman, G. (1993). Profile of ritualistic and religion-related abuse allegations in the United States. Updated findings provide 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). 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. Faller, K.C. (1988). The spectrum of sexual abuse in day care. Journal of Family Violence. 3(4): 283-298. Faller, K.C. (1990). Sexual abuse of children in cults: A medical health perspective. Roundtable. 2(2). Faller, K.C. (1994). Ritual Abuse: A Review of the Research. The American Professional Society on the Abuse of Children Advisor. 7(1). Finkelhor, D., Williams, L., & Burns, N. (1988). Nursery Crimes: Sexual abuse in day care. Newbury Park, CA.: Sage Publications. Gould, C., & Graham-Costain, V. (1994a). Play Therapy With Ritually Abused Children, Part 1. Treating Abuse Today. 4(2): 4-10. Gould, C., & Graham-Costain, V. (1994b). Play Therapy With Ritually Abused Children, Part 2. Treating Abuse Today. 4(3): 14-19. Gould, C. (1992). Diagnosis and Treatment of Ritually Abused Children. In D.K. Sakheim & S.E. Devine, (Eds.), Out of Darkness: Exploring Satanism & Ritual Abuse. New York: Lexington Books. 207-248. Gould, C., & Cozolino, L. (1992). Ritual Abuse, Multiplicity, and Mind-Control. Journal of Psychology and Theology. 20(3): 194-196 Jonker, F., & Jonker-Bakker, P. (1991). Experiences with ritualistic child sexual abuse: A case study from the Netherlands. Child Abuse and Neglect. 15: 191-196. Kelly, S. (1988). Ritualistic abuse of children: Dynamics and impact. Cultic Studies Journal. 5(2): 228-236. Kelly, S. (1989). Stress responses of children to sexual abuse and ritualistic abuse in day care centers. Journal of Interpersonal Violence. 4(4): 502-513. Kelly, S. (1992a). Ritualistic abuse: Recognition, impact, and current controversy. Paper presented at the San Diego Conference on Responding to Child Maltreatment, San Diego, CA. Kelly, S. (1992b). Stress responses of children and parents to sexual abuse and ritualistic abuse in day care centers. In A.W. Burgess, (Ed.), Child trauma I: Issues and research. New York: Garland Publishing Co., Inc. Kelly, S. (1993). Ritualistic abuse of children in day care centers. In M. Langone (Ed.), Recovery from cults. New York: Norton. 340-351. Lanning, K. (1991) Ritual Abuse: A law enforcement view or perspective. Child Abuse and Neglect. 15: 171-173. Neswald, D., Gould, C., & Graham-Costain, V. (1991). Common "Programs" Observed in Survivors of Satanic Ritual Abuse. The California Therapist. September/October: 47-50. Snow, B. & Sorenson, T. (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. The Journal of Psychohistory. 21(4): 397-416. Tamarkin, C. (1991). Critical Issues in the Diagnosis and Treatment of Ritual Abuse. Workshop presented at the Eighth International Conference on Multiple Personality / Dissociative States. Chicago, IL. Waterman, J., Kelly, R., Oliveri, M.K., & McCord, J. (1993). Behind the playground walls: Sexual abuse in preschools. New York: The Guliford Press. Young, W. Sachs, R., Braun, B., & Watkins, R. (1991). Patients reporting ritual abuse in childhood: A clinical syndrome. Report of 37 cases. Child Abuse and Neglect. 15: 181-189. Ruben, D. (1994). The Satanism Scare. Parenting. March: 87-91. DECLARATION & DISCLAIMER ========== CTRL is a discussion and informational exchange list. Proselyzting propagandic screeds are not allowed. Substance—not soapboxing! These are sordid matters and 'conspiracy theory', with its many half-truths, misdirections and outright frauds is used politically by different groups with major and minor effects spread throughout the spectrum of time and thought. That being said, CTRL gives no endorsement to the validity of posts, and always suggests to readers; be wary of what you read. CTRL gives no credeence to Holocaust denial and nazi's need not apply. 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