RELATIONSHIPS BETWEEN MIND CONTROL PROGRAMMING AND RITUAL ABUSE
The danger of the past was that men became slaves. The danger of the future is that men may become robots ~ Erich Fromm, American educator, graduate of the Franklin School of Applied Marxist Theory“The most potent weapon of the oppressor is the mind of the oppressed.” ~ Steven Biko
"The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. ... We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of." ~ Edward Bernays
2007
Installation of mind control programming relies on the capacity to dissociate, which permits the creation of new walled-off personalities to “hold” and “hide” programming. Already dissociative children are prime “candidates” for programming. Alternatively, very young children may be made dissociative by trauma-based programming.
The extreme abuse inflicted on young children in intra-familial satanic and abusive witchcraft cults reliably causes dissociation. Children in these cults are programmed to the extent that the cult’s leaders understand mind control programming.
Organized and sophisticated abuser groups with world-power or organized crime agendas infiltrate these cults to gain access to these readily-programmable children. In exchange for the privilege of being allowed to install self-serving programs in these children, the organized abuser group provides the cult parent with a large fee (thousands of dollars), favour, or information, such as some of its programming secrets.
SIMPLE TO MODERATELY COMPLEX PROGRAMMING
1. Psychic driving (Film, “The Sleep Room”, about CIA funding of Ewen Cameron, MD in the 1950s)
2. Unidimensional edicts communicated during severe abuse, convincing the affected personalities that the abuse will re-occur if the programmed mandate is broken. The most common simple programs are commands to never remember (re-associate into consciousness) the abuse and never disclose the abuse.
3. Pronouncements; claims, curses, covenants, etc., paired with abuse, that convince personalities they are controlled by evil entities, or forever malevolently defined as., e.g., forever evil, physically or mentally ill, socially devalued and isolated, sexually enslaved, a murderer, a cult member, a witch, etc.
4. Examples of process: “The first five steps of discipline” Svali, 1999, see http://www.centrexnews.com/columnists/svali/2000/11/chapter04.html
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Moderately to Very Complex Programming
It has been my unfortunate experience to have been forced to conclude that sophisticated abuser groups within the United States of America are using torture to install complex mind control programming in our children in order to further their own political or religious agendas (See Hersha, L; Hersha, C., Griffis, D., & Schwarz, T. (2001) Secret weapons: Two sister’s terrifying true story of sex, spies, and sabotage. Far Hills, New Jersey: New Horizon Press, and Ross, C.A. (2000) Bluebird: Deliberate creation of multiple personality by psychiatrists. Richardson Texas: Manitou Communications).
This involves:
1. Torture involving states of extreme pain and terror, to the point of near-death, is required to install mind control programming. These states are induced through electroshock, toxins that cause pain or temporary paralysis, assault, painful bondage or pressure, rape,, extreme cold (submersion in ice water is common), heat, burning suffocation, near-drowning, spinning, hanging, inversion, exposure to torture, mutilation, or murder of others, and/or prolonged isolation, starvation, dehydration, or sensory deprivation. States of despair, self-hatred, paranoia, and global distrust of humanity, are also effective. These are induced through forcing the child to hurt or kill others, often loved ones and pets, sexual humiliation, convincing the child that all important attachment figures are abusers, and convincing the child that he or she is now controlled and overseen by surgically implanted monitoring devices or “spiritual assignments” of demons, malevolent spirits, curses, hexes, vexes, claims, etc.2. Children must be very young in order for mind control programming to be initially installed, under 4 or 5 years of age. Modifications to the original programming can be made later.3. One of the central functions of most mind control programs is to cause the victim to physically and psychologically re-experience the torture used to install the programming should she or he act in violation of the programmed commands. The re-experience of the original torture often includes somatic manifestation of the original injuries, such as bruising and swelling, though not to the degree of the original injury.4. The most complex programs consist of personalities buried deep in the unconscious mind perceiving themselves, visually (in images) and somatically (in experiences of pain, suffocation, electroshock, etc.), to be attached to, or trapped within, “structures”, such as buildings, devices of torture, machines, containers, etc. These structures serve as containers for the programmed commands, messages, and information.5. Mind control continues to control the victim’s thoughts and actions for decades, often for life, with no conscious awareness of the programming or of the personalities under its control, usually completing programmed actions unconsciously, sometimes feeling only a conscious compulsion to do, or not do, something. Survivors of organized abuse who re-associate their history of abuse usually begin to recover their memories between 30 and 50 years of age. It generally takes many more years for the survivor to become aware of the mind control programming and its ongoing effects on her or him.6. The commands and structures installed during torture, and the detailed recollection of the torture itself, remain amazingly stable and fixed over time, from the toddler years until at least middle age, with incredibly little deterioration of memory (stored information) over time. The “memory capacity” in the programmed unconscious mind is enormous, holding vast amounts of detailed information, including lengthy “strings” of encoded information that could never be stored in conscious awareness.7. Program “triggers”, “cues”, and “access codes” easily allow the programmer to regain access to the programmed personalities or program “structures” to install or change commands, messages, and information, and to retrieve information, all out of the victims’ awareness.8. Programming overrides the victim’s free will and beliefs. Programmed people follow commands and perform actions that are in clear violation of their free will, moral principles, and spiritual convictions.9. Programmers gain access to victims of other groups and deliberately “program over” competitor group’s programming to dominate the behaviour of the person10. Such programming exists in an alarming number of people11. Attempting to remove or disable it without great expertise “sets off” programmed self-destruction and negative health/mental health consequences, all by the programmers’ intentions.
ED Noor: Certain words can be installed to trigger self-destruction in most victims.
It is the responsibility of all clinicians working with highly dissociative and ritually abused people to research this topic and proceed with extreme caution.
Some Indicators of Mind Control Programming
A. Repetitive statements that seem robotic, or do not make sense in the context of the dialogue. They may make repetitive, robotic statements that do not make sense in the context of dialogue, e.g., “I want to go home”, a common programmed statement intended to keep them obedient to the abuser group and reporting to their abusers. Specific songs may be compulsively sung for similar programmed purposes.
B. Compulsive or ritualized behaviours, especially self-mutilation, singing the same song
C. Fearful reactions to benign stimuli, such as colors, shapes, cartoon characters, lights, brands of food. Victims also usually experience intense or odd reactions to benign stimuli that were used in their programming. For example, they may have been programmed to remember to forget every time they see an apple, or to remember they are being watched every time they hear a police or fire siren.
D. Telephone reactions; e.g., strong startle response to phone ringing, many hang-up calls to the home, a compulsion to make calls (often toll-free), finding the phone in his/her hand in early am hours.
E. Severe flinching and spasms (as if being electro-shocked) when approaching trauma material.
KINDS OF TORTURE ENDURED IN RITUAL ABUSE AND TRAUMA-BASED MIND CONTROL
Knowledge of the methods of torture used within ritual abuse and trauma-based mind control provides a basis for recognition of related trauma disorders. Individuals subjected to these forms of torture may experience intense fear, phobic reactions, or physiological symptoms in response to associated stimuli. In some cases, the individual, or particular dissociated identities, experience a preoccupation with, or attraction to, related stimuli.
Victims may be able to describe the torture they have endured, or they may fear doing so. In many cases of ritual abuse and mind control trauma, the abuse remains dissociated when the individual first seeks treatment. Typically, the initial presenting problems are symptoms of anxiety, depression, or trauma derived from childhood sexual abuse, usually by a family member, who is eventually understood as a participant in the abuser group.
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The following is a partial list of these forms of torture:
1. Sexual abuse and torture.2. Confinement in boxes, cages, coffins, etc, or burial (often with an opening or air-tube for oxygen).3. Restraint; with ropes, chains, cuffs, etc.4. Near-drowning.5. Extremes of heat and cold, including submersion in ice water, and burning chemicals.6. Skinning (only top layers of the skin are removed in victims intended to survive).7. Spinning.8. Blinding light.9. Electric shock.10. Forced ingestion of offensive body fluids and matter, such as blood, urine, feces, flesh, etc.11. Hung in painful positions or upside down.12. Hunger and thirst.13. Sleep deprivation.14. Compression with weights and devices.15. Sensory deprivation.16. Drugs to create illusion, confusion, and amnesia, often given by injection or intravenously.17. Ingestion or intravenous toxic chemicals to create pain or illness, including chemotherapy agents.18. Limbs pulled or dislocated.19. Application of snakes, spiders, maggots, rats, and other animals to induce fear and disgust.20. Near-death experiences; commonly asphyxiation by choking or drowning, with immediate resuscitation.22. Forced to perform or witness abuse, torture and sacrifice of people and animals, usually with knives.
23. Forced participation in child pornography and prostitution.24. Raped to become pregnant; the foetus is then aborted for ritual use, or the baby is taken for sacrifice or enslavement.25. Spiritual abuse to cause victim to feel possessed, harassed, and controlled internally by spirits or demons.26. Desecration of Judeo-Christian beliefs and forms of worship; Dedication to Satan or other deities.27. Abuse and illusion to convince victims that God is evil, such as convincing a child that God has raped her.28. Surgery to torture, experiment, or cause the perception of physical or spiritual bombs or implants.
29. Harm or threats of harm to family, friends, loved ones, pets, and other victims, to force compliance.30. Use of illusion and virtual reality to confuse and create non-credible disclosure.
To illustrate, ritual abuse survivors may experience intense phobic reactions to spiders or maggots (item 19). They may fear water and baths (item 4). They often fear hypodermic needles (item 16). They become easily too cold, too hot (item 5), or thirsty (item 12).
They may have aversive reactions to cameras (item 23). They may become upset upon seeing babies, dolls, or particular animals, or they may strongly identify with abused and abandoned animals and children (items 22 and 24). Sexual aversions are common (items 1, 23, and 24), as are vulnerability to repeated sexual victimization, sexual compulsions, and in some cases, paraphilias, such as sadism (Young, Sachs, Braun, & Watkins, 1991).
ED Noor: More often as a masochist than sadist since those used in sexual slavery are there to serve “their betters”.
Food aversions and eating disorders are common. Ritual abuse survivors may not be able to eat food that is brown or red because these remind them of feces and blood. They are often repulsed by meat, are vegetarian, or fast excessively, or regurgitate food, derived from forced ingestion of body matter and fluids (item 10).
Ritual abuse survivors, by and large, believe in the presence and power of spiritually evil forces, and often feel personally plagued by these (items 25, 26, 27, and 28). They may experience anxiety or an aversion to God and religion (item 26 and 27), or may alternatively be devout in their spiritual beliefs and practices.
Art productions, creative writing, and sand trays, will often reflect their torture; including knives, religious symbols, frightening figures, coffins, burials, etc. Children unconsciously re-enact elements of torture they have witnessed or experienced with toys and other objects. For example, a 3-year-old boy wrapped a rope three times around his neck and pulled upward, as if to hang himself. A 3-year-old girl sang about marrying Satan.
External or internal reminders of torture-related stimuli often precipitate dissociative responses, such as entering a trance state, falling asleep, or another personality taking executive control of the individual. Torture-associated stimuli may also elicit disturbing impulses to re-enact unprocessed trauma, such as impulses to self-mutilate, or thoughts of stabbing or sexually assaulting another person.
Somatoform and conversion reactions occur frequently in response to ritual abuse and mind control trauma-reminders. Individuals often experience localized pain, especially genitourinary, musculoskeletal, and gastrointestinal, motor inhibitions, nausea, or even swelling in the affected area, prior to retrieval of any visual or narrative memory of the related torture. These are generally very distressing to the affected individual. Once the trauma is re-associated and processed within the context of psychotherapy or other forms of support, these somatoform and conversion reactions usually dissipate.
Survivors of trauma-based mind control often respond with anxiety to fluorescent lighting, since so much programming utilizes intense lighting (item 8). They may startle in response to a telephone ringing, related to programming to receive or make calls to abusers. They may believe they have microphones inside their heads that will relay their disclosures to their abusers (item 27). Fears of electronic or spiritual surveillance and threats to loved ones (item 29) inhibit their ability to defy and escape their abusers or to disclose their abuse.
All of these symptoms can occur prior to the individual having any conscious understanding of the related abuse. This point is critical. Dissociative and neurobiological responses to overwhelming trauma (van Der Kolk, McFarlane, & Weisaeth, 1996) often prevent these experiences from being processed into a coherent narrative memory. The diagnostician cannot rely on the patient to put the pieces together of their clinical picture.
Finally, generalized guilt and survivor guilt are strongly associated with ritual abuse, since participation in victimization of others is a mainstay of ritual abuse and mind control torture (items 22 and 29).
For more on recognition of symptoms specific to ritual abuse trauma, see Boyd (1991); Coleman (1994); Gould (1992); Hudson (1991); Mangen (1992); Oksana (2001); Pulling and Cawthorn, 1989; Ross (1995); Ryder (1992); Young (1992); and Young and Young (1997).
Ed Noor: Story time based on....
Reality. This is Zeena, daughter of Anton LeVay at her very special 5th birthday party, an event she remembers with great fondness because she was hailed and worshipped for the first time in her memory.
REFERENCES
Boyd, A. (1991). Blasphemous rumours: Is Satanic ritual abuse fact or fantasy? An investigation. London: HarperCollins
Coleman, J. (1994a). Presenting features in adult victims of Satanist ritual abuse. Child Abuse Review, 3, 83-92.
Gould, C. (1992). Diagnosis and treatment of ritually abused children. In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness: Exploring Satanism and ritual abuse (pp. 207-248). New York: Lexington Books.
Hudson, P.S. (1991). Ritual child abuse: discovery, diagnosis and treatment. Saratoga, CA: R & E Publishers.
Mangen, R. (1992). Psychological testing and ritual abuse. In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness: Exploring Satanism and ritual abuse (pp. 147-173). New York: Lexington.
Oksana, C. (1994, revised 2001). Safe passage to healing: A guide for survivors of ritual abuse. NY: Harper Perennial.
Pulling, P., & Cawthorn, K. (1989). The devils web: Who is stalking your children for Satan?. Lafayette, Louisiana: Huntington House.
Ross, C.A. (1995). Satanic ritual abuse: Principles of treatment. Toronto: University of Toronto Press.
Ryder, D., & Noland, J.T. (1992). Breaking the circle of Satanic ritual abuse: Recognizing and recovering from the hidden trauma. Minneapolis, MN: CompCare Publishers.
van der Kolk, B.A., McFarlane, A.C., & Weisaeth, L. (Eds.) (1996). Traumatic stress: The effects of overwhelming experience on mind, body, and society. New York: Guilford.
Young, W.C. (1992). Recognition and treatment of survivors reporting ritual abuse. In D.K. Sakheim & S.E. Devine (Eds.), Out of darkness: Exploring Satanism and ritual abuse (pp. 249-278). New York: Lexington.
Young, W.C., Sachs, R.G., Braun, B.G., & Watkins, R.T. (1991). Patients reporting ritual abuse in childhood: A clinical syndrome. Report of 37 cases. Child Abuse and Neglect, 15, 181-189.
Young, W.C., & Young, L.J. (1997). Recognition and special treatment issues in patients reporting childhood sadistic ritual abuse. In G.A. Fraser (Ed.), The dilemma of ritual abuse: Cautions and guides for therapists (pp. 65-103). Washington, DC: American Psychiatric Press.
Modified: November 13, 2010
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