Ritual Abuse Research Articles

The Relationship between Training of Mental Health Professionals and the Reporting of Ritual Abuse and Multiple Personality Disorder Symptomatology

With only a scant amount of empirical research available, there is little information to guide the clinician in assessing clients who present with a history of MPD or childhood ritual abuse. The authors surveyed 433 mental health professionals in San Diego County, California employing a 50-item questionnaire. Concerns of the investigators included whether (a) large numbers of ritual child abuse allegations are generated by a small number of therapists; (b) reporting of allegations is related to therapist discipline and level of training or licensure; (c) attendance at a MPD or ritual abuse workshop is related to MPD/ritual abuse reporting frequency; and (d) frequency of reporting MPD or ritual abuse reporting is related to workshop attendance or type of license. Results showed no differences across disciplines/licences in frequency of report of MPD diagnosis, ritual abuse patients seen, or the presence of symptom clusters which may be associated with diagnosis of either ritual abuse or MPD. However, the data suggest that a cluster of symptoms considered representative of several linked syndromes may become more tightly tied to a single diagnosis through the mechanism of workshop training.

Ritual Abuse and the Moral Crusade against Satanism

This article addresses the research question: What accounts for widespread belief in allegations of “ritual” child abuse by satanic cults in the absence of any verifiable law enforcement or scientific evidence? The hypothesis is that allegations of ritual abuse are manifestations of the social construction of an imaginary form of deviance which is being promoted by a moral crusade against satanism. Events of a satanic cult ritual abuse scare in England are used to illustrate the collective behavior dynamics. The interpretation suggests that the activism of moral crusaders is a response to belief in frames for attributing meaning to an ambiguous problem, linked to shared concerns for fighting “evil” in society. The conclusion is that controversies surrounding claims about ritual child abuse can be best understood if they are investigated in the social context of the moral crusade against satanism.

Is Therapy Science or Religion, Logic or Faith? A Response to Shaffer & Cozolino, Gould & Cozolino, and Friesen

The authors respond to articles in the special issue on SRA published in the Journal of Psychology and Theology, 1992, 20(3), by R. E. Shaffer and L. J. Cozolino, by C. Gould and L. J. Cozolino, and by J. G. Friesen. The three articles reference theology or spirituality in relation to clinical approaches to ritualistic or satanic abuse. Important considerations for case management are indicated when patients surface issues of ritualistic, satanic, or cult abuse, especially by avoiding extreme positions and ignoring opposing ones. Transference and secondary gain are major concerns in working with such patients. The responders stress the importance of a faith in and understanding of the patient's reality and to treat that reality as it is verbalized in the clinical setting. It may not be important to classify abuse or torture in order to treat the patient effectively.

Satanic Ritual Abuse: A Response to Featured Articles by Shaffer & Cozolino, Gould & Cozolino, and Friesen

The author responds to three articles (Shaffer & Cozolino; Gould & Cozolino; and Friesen) and one review of these articles (Ganaway) featured in the Journal of Psychology and Theology, 1992, 20(3), special issue on satanic ritual abuse (SRA). Several topics are addressed in this context, including the value and limits of an “Oppressive Supernatural States Disorder,” different models of spiritual warfare, related ethical concerns, the possibility of cult-created alters, and the veracity of patients’ SRA reports. Professional dialogue between divergent perspectives concerning SRA is encouraged, and a rationale for such dialogue is presented. The author acknowledges, however, that fundamental differences in world view may work against finding forums for this sort of interchange.

Satanic Ritual Abuse in Popular Christian Literature: Why Christians Fall for a Lie Searching for the Truth

The focus of this article is on some of the lay and secular popular literature that supports belief in satanic ritual abuse. The effects of SRA “survivor” stories and the importance of historical perspective on the SRA phenomenon are discussed. The approach of Christian investigative writing underpinning the article is that believers should promote a higher, not lower standard than the secular press. Biblical and common sense principles are enunciated for the sorting out of truth from untruth in relation to SRA sensationalism.

Satanic Ritual Abuse and Legend Ostension

Folklorists have proposed the term ostension to describe real-life actions that are guided by a pre-existing legend. In its purest form, ostension is the literal acting out of a story in real life. An example might be if a group of child abusers, hearing rumors about Satanic Ritual Abuse (SRA), were to change their modus operandi to include some of the atrocities mentioned, to confuse children and make prosecution difficult. Such a situation is possible, but folklore research suggests that it is far rarer in reality than three other forms of ostension: pseudo-ostension, quasi-ostension, and proto-ostension. In pseudo-ostension, individuals fabricate details of SRA to lead others to believe that satanists are responsible, when the child abuse has a different nature and motivation. In quasi-ostension, over-anxious authorities may overinter-pret evidence to make it coordinate with notions of “classic” SRA, when in fact the situation is less clear-cut. Finally, in proto-ostension, individuals may, for a variety of sincere reasons, claim events of other people as their own personal experiences. Analysts of the SRA controversy should be careful not to commit themselves to extreme positions of belief or disbelief; facts can become narrative and narrative can become fact.

Ego-Dystonic or Ego-Alien: Alternate Personality or Evil Spirit?

This article describes differential diagnosis of personality states and evil spirits. The Apostle Paul and Satanic High Priest, Anton LaVey, each instructed followers to engage the Holy Spirit or the Powers of Darkness, respectively, in spiritual warfare. We are all involved in the struggle, particularly when we aid satanic ritual abuse (SRA) survivors. Confusion surrounds SRA; the interrelatedness of satanic ritual abuse, multiple personality disorder, and spiritual warfare adds to the confusion. Both the psychological and spiritual realms are considered important for healing and should be carried out together. Evil spirits are presented as oppressive supernatural states, not as personality states. Treatment may require unifying personalities and casting out evil spirits. A diagnostic category is proposed: Oppressive Supernatural States Disorder, with identifying guidelines. The confusion about SRA may diminish if this category leads to improved diagnosis and treatment.

Some Additional Questions: A Response to Shaffer & Cozolino, to Gould and Cozolino, and to Friesen

The author reviews and comments on three articles (Shaffer & Cozolino, Gould & Cozolino, and Friesen) featured in the Journal of Psychology & Theology, 1992, 20(3) special issue on satanic ritual abuse. Issues explored include approaches to the factual validity of patient experiences; the diagnosis and treatment of the emotional sequelae of SRA; the existence of criminal satanic cults; basic premises on which observations and hypotheses about SRA are founded; the difficulty in extrapolating MPD data to SRA memories; the possibility of iatrogenic implantation of SRA “memories” through techniques of hypnotic interrogation; and the part transference issues and resistance may play in personality “splits.” The author affirms the importance of raising questions about the nature of the relationship between patients and therapists during psychotherapy, as well as the need for closer scrutiny of the various techniques being used to uncover and explore alleged trauma memories. The vulnerability of dissociative disorder patients to exploitation suggests the need to carefully review the standards of practice of mental health professionals, whatever their level of education and theoretical/technical persuasion.

Satanic Ritual Abuse and Determinate Meaning: A Response to Professor Ellis

Ellis’ argument that the process of “legend ostension” may, in itself, create its own “reality” is well taken and ought to be cautionary. In the current SRA controversy, it is possible that a variety of legend ostension, fed by the fires of the media, over-anxious authorities and mass panic, has at times helped in creating the events of which they speak. In our zeal to interpret a “text” or a series of accounts in ways which privilege our own expectations and preconceptions, the lives of families and individuals can be destroyed. The world is full of suffering and evil; Satan is “real,” but in the current SRA controversy, the Christian community has at times responded by giving the powers of darkness more than their due thus adding to the world's suffering and evil.

Reaction to Benjamin Rossen's Investigation of Satanic Ritual Abuse in Oude Pekela

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.

Better to Investigate Ritual abuse than to Ignore or Deny It: Shaffer Responds to Ganaway

Shaffer responds to Ganaway's critique of the Shaffer and Cozolino (1992) qualitative investigation of reports of ritualistic abuse. Describing systematically, accurately, and factually the similarities and differences in victims’ experiences with respect to ritualistic abuse has its place as a basic research method. Until more scientific approaches are applicable, investigating claims of ritualistic abuse seems a much more responsible scientific response than simply ignoring or denying them. A more sophisticated methodology may ultimately build on the foundation provided by descriptive research. A drawback of the more scientific model is its reductionism; the better way may be to increase understanding of human behavior through enlarging understanding of victims’ phenomenological experience.

Adults who Report Childhood Ritualistic Abuse

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.

Ritual Abuse, Multiplicity, and Mind-Control

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.

A Call for Discernment–-Natural and Spiritual: An Introductory Editorial to a Special Issue on SRA

This article introduces the special issue of the Journal of Psychology and Theology on SRA (satanic ritualistic abuse). SRA is defined, a Christian perspective to the topic introduced, and the need expressed to look hard at the clinical data, research findings, and presuppositions which influence “pro” and “con” views of SRA phenomena in both the secular and Christian therapeutic communities. Issues discussed include (a) the sources of understanding and values, (b) whether evil is understandable, (c) whether it is possible to tolerate not knowing or being able to explain everything, (d) the effects of Christian influence and evangelical hype, (e) whether religious perspective has an impact on an individual's beliefs or judgments about abuse, and (f) whether Christians are dealing effectively with the reality of abuse in their own communities. The special issue of JPT is a call for closer examination of evidence and a coming together of people who do not agree on the issues to share what they know about SRA/MPD and religious abuse and to attempt to resolve the scientific as well as spiritual problems generated by the rift.

The Oude Pekela Incident: A Case Study of Alleged SRA from the Netherlands

A case of alleged Satanic ritualistic abuse occurred during mid-1987 in the small village of Oude Pekela, Province of Groning, The Netherlands. This is a wedding of accounts taken (a) from a published report by two key professionals involved at the time of the incident, Drs. Jonker and Jonker-Bakker, medical practitioners in Oude Pekela; (b) from an investigation of the incident incorporated in a doctorandus degree thesis by Benjamin Rossen at the University of Amsterdam; and (c) professional commentary and reactions to this material.

Safe behind the Screen of “Mass Hysteria”: A Closing Rejoinder to Benjamin Rossen

The authors are concerned with continuing myths about the Oude Pekela incident which they believe are derived from and perpetuated by the misconceived and factually inaccurate allegations of Benjamin Rossen. In this rejoinder, Jonker and Jonker-Bakker attempt to sort out a few of the alleged errors of fact and misconceptions in Rossen's response. Rossen is charged with obscuring the important issues concerning the validity, manner of investigating, and evaluation and reporting of ritualistic abuse. In addition, the authors believe that Rossen came to his investigation with biases and a preconceived agenda. In the final analysis, the authors indicate that they chose to believe the children involved in the Oude Pekela incident while Rossen did not while attributing the whole incident to “mass hysteria.” The authors stress their customary level of objectivity and professionalism as physicians and scientists. They excoriate Rossen for his lack of familiarity with the language and customs of The Netherlands, his lack of proper credentials, and for having a preconceived agenda that led to a sloppy, incompetent, manipulative, and self-serving approach to his academic research. Jonker and Jonker-Bakker, having previously refused to respond to Rossen's allegations, accepted the invitation of the Journal of Psychology and Theology, and have broken their silence in the special issue on SRA/MPD.

Sociological Argument Applied to a Historical Example of Deviance: A Response to Professor Victor

Jenkins’ response focuses on an analysis and critique of Victor's application of a sociological argument to the 1988 satanic abuse scare in Rochdale, England. Important questions relate to why the religious collectivity in Rochdale assigned SRA behavior to a “deviant” category. The author critiques Victor's failure to suggest the range of alternative theoretical paradigms used to explain collective behavior and the linkages there are between ideology, social action, and collective response.

The Satanism Scare or the Antisatanism Scare:The Satanism Scare

The Satanism Scare, edited by James T. Richardson, Joel Best, and David G. Bromley

The challenge of ritualistic child abuse.

Survivors of ritual abuse have endured physical and psychosexual trauma typically compounded by mind-altering drugs. Some abused children have never known a trustworthy adult to protect them from harm. Children often cope with the anxiety and terror of abuse through psychological defenses such as denial, self-hypnosis, and dissociation, but more extreme responses such as self-mutilation or multiple personalities may occur. Reports of ritual abuse of children are so shocking and bizarre that professionals initially respond with confusion and disbelief (Cozolino, 1989). Nurses need to assess clues and detect symbols of abuse in drawings or flashbacks, to build trust, and to monitor their attitudes and countertransference. Nurses are in a critical position to detect and begin healing wounds of ritual abuse.

Cults: Forensic and therapeutic aspects

Cult crime and ritual abuse are frequent topics on TV talk shows and in print media. In addition, ritual abuse has been cited in child custody disputes and child abuse allegations in day care centers. This article describes forensic and therapeutic aspects of cult involvement for three risk populations: children, teenagers, and adults. Recommendations are given to protect suspect and victim rights and minimize the risk of harm from a negative cult experience. Language: en