Gazing Into the Abyss pt.1

An Introduction to Cult Ritual Abuse and Mind Control

Jul 21, 2023

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A tremendous thanks is in order to Dr. James Randall Noblitt. Were it not for his bravery and compassion in taking on these patients and shedding light on this subject, this series would never have existed, nor would the forthcoming documentary.

As Sound of Freedom rocks the box office and ignites righteous indignation within large pockets of the American population, the perfect opportunity has presented itself to discuss the uncomfortable and horrific reality of child ritual abuse and trauma-based mind control.

It will take several installments of this series before the full picture becomes clear. This introduction barely scratches the surface and will mostly offer the prerequisite information you’ll need before we get into how the programming works and what kind of abuse is carried out. Nevertheless, I have attempted to provide as smooth and painless an entry into this topic as I could.

If you find the contents of this introduction to be too much, you will certainly want to skip out on future editions of this series.

Author’s Note: I have always endeavored in my writing to remain politically neutral, and while there are certainly political implications to the subject matter at hand, this is something that transcends the left vs right kabuki theater that has so enraptured much of the American population. The views of other writers here at Badlands Media are their own and should not be associated with anything written here. This scourge cares not how you affiliate, it favors neither Marxist nor capitalist, and so trying to look at this topic through a partisan lens in hopes that it will support whatever pet theory you may have is to do yourself and those who are currently suffering in the cult underground a disservice.

Disclaimer:

The information contained in this work is not for everyone and runs the risk of permanently altering the way that some of you see the world.

If you continue reading, you’ll discover that this is not an exaggeration.

Strap on the full armor of God, folks. You’re going to need it.

This work takes a deep look at some of the darkest occurrences in human experience and some of the most traumatic survivor testimony and clinical notes ever recorded. While this introductory article will be relatively tame, it is not a stretch to say that what you will read throughout this series is more unsettling than anything modern fiction writers could ever hope to dream up, by several orders of magnitude.

Additionally, if there is even the smallest part of you that believes you may be a survivor of ritual abuse or mind control, this work is NOT FOR YOU. If you KNOW you are a survivor and have done considerable recovery work already, this work is NOT FOR YOU.

I’ll provide the same two reasons that clinical psychologist Alison Miller provides in the introduction to Healing the Unimaginable (2011):

1 - You do not want your memories to be contaminated by reading the details contained on these pages about what ritual abusers and mind controllers do. Genuine survivors have difficulty in any case believing their memories, and it is easier to believe what comes up from within you if you do not have other people’s information to confuse you.
2 - There are some graphic details of abuses here, and they can trigger flashbacks or trained behaviors in people who are actually survivors of such abuses. This can be unpleasant and destabilizing for you.

This information is primarily recommended for therapists, psychoanalysts, those who believe that ritual abuse isn’t real, and Badlanders who believe they can handle the absolute worst of the worst.

Most of what you will read in this work comes from the written works of several accomplished psychotherapists, the written testimony of survivors, and the Stop Mind Control and Ritual Abuse Today (or S.M.A.R.T.) database.

Throughout the fact-finding process for this series, I relied heavily on two psychotherapists who have had tremendous success treating people with dissociative identity disorder as a result of ritual abuse and mind control (yes, it can be treated). These individuals were instrumental in bringing this information to the layperson and to future generations of therapists. I am referring to James Randall Noblitt and Allison Miller. While there are countless clinicians who are vocal about ritual abuse and mind control, I view these two as modern authorities on the subject.

Dr. James Randall Noblitt is a Professor of Clinical Psychology in the Clinical Psy.D. Program and Coordinator for the Multi-Interest Option of the Clinical Ph.D. and PsyD Programs at the Los Angeles campus of Alliant International University. He earned a Ph.D. in Clinical Psychology from the University of North Texas as an Air Force Institute of Technology Scholar. His clinical internship was at the USAF Medical Center, Wright-Patterson AFB, Ohio. Subsequently, he served as an Air Force clinical psychologist at Lakenheath AB, England, and Sheppard AFB Regional Hospital, TX. In 1984, he opened a clinical psychology practice in Dallas, TX that he continued until his move to Los Angeles in 2006 to join the Alliant faculty.

Alison Miller is a (now retired) clinical psychologist who was previously in private practice in Victoria, British Columbia, Canada. She worked for many years in child and youth mental health services, treating children and families. She is the original developer of the Living in Families Effectively (LIFE) Seminars (www.lifeseminars.com) and has co-authored two books on parenting with Dr. Allison Rees. Since 1991, Dr. Miller has been treating and learning from people with dissociative disorders, in particular survivors of ritual abuse and mind control, and has developed a protocol for effective treatment and reintegration of the fractured personality.

Additional sources of information come from Lynne Moss-Sharman, Hal Pepinsky, Neil Brick, Adah Sachs, Wendy Hoffman, Carol Rutz, Wanda Karriker, Thorsten Becker, Laurie Matthews, Dr. Stephen Kent, and many others.

What is Ritual Abuse?

It can be difficult to find a definition that sufficiently describes this murky and complex practice.

The APA Dictionary of Psychology defines the term ritual abuse as:

“organized, repetitive, and highly sadistic abuse of a physical, sexual, or emotional nature, perpetrated principally on children. The abuse is reported as using rituals and symbols from religion (e.g., upside-down crosses), the occult, or secret societies. It may also include the creation of pornography or the selling of sexual access to children. Victims may be forced to engage in heinous acts, such as the killing of animals, as a means of coercing their participation and silence.”

Wikipedia defines it as involving:

“a broad range of psychological tactics able to subvert an individual's control of his or her own thinking, behavior, emotions, or decisions …The goal is to have those individuals carry out actions which ordinarily would go counter to human nature. This training involves physical, sexual and emotional torture, the use of drugs, and, in some cases, the use of technologies which directly affect brain function”.

Ellen Lacter, in her extensive website devoted to the issue of ritual abuse, gives this definition:

Ritual abuse consists of conditioning and torture carried out in a ceremonial or calculated manner for the purpose of effecting control over a victim’s mind and behavior. It is international in scope, with similarities and variations across cultures. (#)

Working with ritual abuse and mind control survivors is among the most difficult challenges a therapist can possibly encounter in their profession. It requires them to face unimaginable realities for the first time and will almost immediately demand new skills and knowledge.

Over centuries, organized perpetrator groups have observed and studied the way in which extreme childhood traumas, such as accidents, bereavement, war, natural disasters, repeated hospitalizations and surgeries, and (most commonly) child abuse (sexual, physical, and emotional), cause a child's mind to be split into compartments.

This fracturing of a child’s personality and the compartmentalization of their lived experiences is the primary objective of ritual abuse and provides the perfect conditions for mind control.

Allison Miller elaborates:

The human brain is very complex, with many component circuits that communicate with one another through electrical and chemical signals. In traumatic dissociation, those parts are kept separate by strong barriers, so that one part is not aware of the content or feelings held by the other parts. The child who attends school does not remember the abuse that happens at home or via the family; those memories are held in another part of the child's mind. The child does not even remember abuse that happened the preceding night. When the child grows up, he or she might not consciously remember the abuse, but might experience flashbacks and other symptoms related to it. -Becoming Yourself, 2014

When Did Allegations of Ritual Abuse First Emerge?

It is difficult to pin down exactly when the concept of ritualized abuse for the purpose of mind control first entered the public consciousness. One could argue that ritual abuse is as old a concept as humanity itself, but at some point in the last hundred or so years, a highly sophisticated and particularly cruel type of mind control emerged.

As you will learn from survivors' testimony, this type of abuse isn’t merely practiced by small pockets of backwoods religious fanatics, but might actually be carried out on an industrial scale by corporate, political, military, and intelligence personnel.

The first accounts of patients presenting symptoms of what would eventually be termed “ritual abuse” began to emerge in the 80s; one example I came across happened as far back as 1979, but it wouldn’t be until the early 90s that enough clinicians around the world had been exposed to the allegations for them to be taken seriously.

In the 1980s, therapists rediscovered dissociation. As they explored the other selves of their dissociative clients, by the 1990s they’d discovered that many of them had been the victims of ritual abuse and trauma-based mind control.

In 1991, a report by the Los Angeles County Commission for Women's Ritual Abuse Task Force reflected their early enlightenment regarding the mind control aspect of ritual abuse, including how it is created, and for what reason. (#)

It stated,

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…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.(#)

Claims regarding the reality and pervasiveness of ritual abuse and mind control came from alleged victims, former perpetrators, and witnesses.

The first clinicians to take these claims seriously were truly pioneers gazing into an abyss that stared back, teeth gnashed, and had no idea what they were signing up for. These types of patients can overwhelm an unprepared therapist, and without proper knowledge, the therapist cannot protect the client from the numerous pitfalls inherent in recovery from these experiences.

According to Dr. James Randall Noblitt, clinical psychologist and author of Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America, the initial response to the allegations of ritualized abuse was incredulity. Though it is standard operating procedure that all psychiatric patients be respectfully heard, there was no compelling reason at the time to take the claims seriously. However, as time went on, a remarkable number of similar reports began to be articulated by patients showing very similar psychiatric symptoms (e.g., multiple inner identities, powerful trance reactions, psychogenic amnesia, etc.).

Before we get deep into the actual accounts of RA/MC, I believe it is important to lay a foundation. These first three cases will provide background information that’ll prove fundamental to the more heavy and distressing testimony we’ll be covering later on.

Clinical Writings and Survivor Testimony

Dr. James Randall Nobblitt was one of the very first clinicians I came across during my own introduction to Ritual Abuse and Mind Control, or “RA/MC”. His work serves as the perfect introduction to a world most of us would love to steer clear of. For that reason, I’ve chosen some of his stories as an entry point to this material.

Case #1: “The Church in Thetford Forest”

Nobblitt first brushed up against the occult underground in 1979 while stationed as a psychologist at an Air Force mental health installation at RAF Lakenheath, England. His first patient, a Sergeant named “Bill”, would show up to his office haggard and distressed, as if he were struggling with a deep confusion over something.

Bill would go on to describe a bizarre scenario that he had taken part in recently in an abandoned church in Thetford Forest. He expressed that he had been invited to a party that had started out as a typical gathering but would devolve into something wholly unfamiliar to Bill.

The party consisted of some British nationals and some United States military personnel. Pockets of individuals and couples conversed and drank. When I asked Bill if drugs were used at the party, he looked away avoiding my question. Bill said he had been invited to this party by a casual acquaintance with the promise that it was “a really wild group” and that Bill was “sure to get laid.”
Indeed, as the evening progressed, several of the partygoers appeared to become quite intoxicated. Eventually, some of those present began to openly engage in sex, and the party degenerated into an orgy. Bill said some of those present shed their clothes while others clothed themselves in dark, hooded robes and chanted to Satan. It was at that point, Bill alleged, that he was raped.
The issue that motivated Bill to seek counseling was not so much his brush with the occult as his fear that because he had not actively resisted his rape, he might be a latent homosexual … Eventually, he satisfied himself that he was not.
I concluded that he had become involved with a group of people who were drawn toward kinky sexual practices and that they used the occult and demonic trappings in order to maximize the ‘forbidden fruit’ fantasy of their sex games.
…with so little material published on the subject of occult-inspired sexual practices, I decided that they must not occur very often, and so i thought that I would never again see a patient like Bill. (#)

Unfortunately, Dr. Noblitt would not only see more patients like Bill, but unlike Bill, these patients would be affected by far more serious psychological issues than a fear of latent homosexuality.

This first testimony doesn’t deal with the type of ritual abuse that is used to prime a child for mind control, but serves as an introduction to a world most people refuse to believe exists. By comparison to some of the other testimonies we’ll include in this series, Bill’s story reads like a flowery children’s book.

Victims of actual RA/MC are afflicted with extremely entrenched psychological disorders, particularly dissociative disorders, chiefly Dissociative Identity Disorder (DID). The next story serves as an introduction to DID (formerly Multiple Personality Disorder, or MPD) and is absolutely crucial to properly understanding how the mind control aspect of RA/MC works.

Case #2: Little Susie, Billy, and the “Evil One”

Upon being discharged from the Air Force, Noblitt went into private practice in a suburb of Dallas, Texas. He would end up working with patients suffering from Borderline Personality Disorder (BPD).

While treating patients diagnosed with BPD, Noblitt would eventually come into contact with his first patient experiencing Dissociative Identity Disorder, a disorder Noblitt was skeptical of.

Author’s Note: DID is perhaps the biggest hallmark of RA/MC.

He was asked by a colleague to consult with a particular patient; a married woman in her 30s named “Susie,” who had been hospitalized for intractable headaches. Noblitt’s neurologist colleague suspected that his patient’s headaches were at least partly caused by psychological factors.

When Dr. Noblitt first met with Susie in her hospital room, she showed no outward appearance of distress but did describe excruciating headaches. Her pleasant mood seemed conspicuously out of place, her behavior showed what some clinicians call la belle indifference, or an attitude of almost complete disconcern over her identified problem.

Dr. Noblitt would eventually administer a rather common psychological test called the Minnesota Multiphasic Personality Inventory (MMPI). The results would suggest that Susie’s testing was consistent with borderline personality disorder (BPD).

At first, Susie would go on about how wonderful her family and childhood were. In later sessions, however, after sufficient trust and comfort had been built up between them, Dr.Noblitt was able to get Susie to open up more about her childhood.

She confided that her father was an alcoholic and that she had been abused by him physically and sexually. She would describe strong feelings of revulsion and self-hatred, completely contrary to what she first presented.

As mentioned previously, Dr. Noblitt was quite skeptical of whether or not Dissociative Identity Disorder was a real condition, or the result of clinical error and outdated terminology.

He would soon shed his skepticism completely.

I asked Susie to imagine that she could see herself as she was when she was a child. Then I asked her to picture herself in the present, as an adult comforting and nurturing the child she once was. Susie closed her eyes and was quiet for awhile. I waited, and after a few moments asked her what she was feeling. Susies eyes opened and, with a gleeful expression she responded in a soft, high-pitched, and childlike voice, saying, “Hello, Doctor Randy.”
In our previous sessions, Susie addressed me as Dr. Noblitt. I was bewildered by her different speech and behavior, “Susie,” I asked, “are you ok?”
“Silly, I’m not Susie. Susie went away.”
”You’re not Susie?”
”No-o-o,” she playfully drawled.
”Then who are you?” I asked.
”I’m little Susie.”
Looking at her in the hospital bed, I saw a fully-grown woman, of normal weight and slightly taller than average. Yet, despite the evidence of my eyes, the patients voice had the intonation, rhythm, and articulation of a little girl. “Little Susie” told me that she was four years old and that she came out to talk to me because she had watched me talk to ”Big Susie,” and decided that she liked me. She complained that no one would listen to “Big Susie” and that “Big Susie” felt alone and scared. Little Susie thanked me for listening to “Big Susie” and gave me some additional historical information that the patient had not previously revealed.
After this conversation between Little Susie and myself, the patient became quiet again A few moments later, Susie’s expression and voice returned to their previous, adult-like quality. She showed no signs of having any recollection for the conversation … when I asked her if she knew anyone by the name of Little Susie, she said she didn’t know what I was talking about. She did say that something about the session made her feel better, but she did not know what it was.
I left her hospital room puzzled and confused. What I had just witnessed appeared to be a textbook case of multiple personality disorder. But how could this be — given that I did not consider MPD to be a legitimate diagnosis? - (#)

Needless to say, Noblitt would soon change his tune regarding MPD/DID. As he continued seeing Susie, more alternate identities would present themselves and would narrate compartmentalized memories of highly sadistic abuses throughout Susie’s childhood, adolescence, and teenage years.

These non-host personalities are typically referred to as “alters”, which is short for alternate personalities. Susie’s alters would come in the form of children, teenagers, and adults, and they were not always female.

A male alter calling himself “Billy” emerged and began to insist that all of the stories Dr. Noblitt had received from the other fragments of Susie were simply made up.

He then disappeared as abruptly as he had come.

Author’s Note: Eventually we will discuss the various types of programmable alters. Billy’s presence as an “enforcer” in Susie is actually rather common and another significant sign that the patient was subject to sophisticated RA/MC.

Aside from Billy and another male alter, most of the identities expressed extreme gratitude and relief that Noblitt was willing to listen to “them”. Some would express fear of retaliation by other internalized identities for divulging sensitive information.

Although this idea of secrecy seemed to be a paramount theme in Susie’s narratives, she also verbalized an urgency to express her powerful, pent-up feelings. When describing the repeated incidents of abuse, alters would sometimes weep pitifully, and at other times they would recount these stories wearing the blank and glassy expression characteristic of individuals in a state of shock.
One of the male alters seemed particularly angry and hostile, often making threats toward me and denying the accounts of childhood abuse and that the patient had MPD. Initially, this alternate identity would not identify “himself,” but once when provoked, “he” stood up in front of me and defiantly announced, “I am the ‘Evil One.’ “ When the alter identified “himself” in this way, I incorrectly assumed that “he” was presenting “himself” merely as an evil alternate identity. Much later, I came to realize that the “Evil One” was an internal representation of the devil.
This clarification did not become apparent until after approximately two years of therapy with Susie, when stories of ritual abuse in a satanic cult began to emerge. As time went by, her stories became more bizarre and unimaginable. However, the alternative explanations were even more incredible. Suffice it to say that at this time, I believed the patient was demonstrating symptoms consistent with a diagnosis of multiple personality disorder. The notion of ritual abuse had not even occurred to me. The idea of MPD alone was sufficiently bizarre to stretch my capacity for new concepts to its limits.

It was at this point in his career that Dr. Noblitt began his descent into the dark, heavy world of ritual abuse, at the expense of his own sanity, all to help understand how he might help facilitate the healing of RA/MC survivors.

Case #3: Sharon

Having shifted into taking on patients with dissociative disorders, Dr. Noblitt would soon find that he had little time for reflection, as he faced a seemingly endless stream of individuals suffering from “incomprehensible mental anguish,” many of whom had no conscious awareness of the causes of their suffering.

One such patient was a woman named “Sharon.”

Consultations with Sharon, much like Susie's, would begin to show a seemingly normal case of borderline personality with no real signs of DID, let alone the possibility of RA/MC. However, as things progressed and trust was established, Noblitt would start tugging at a thread that would unravel Sharon’s veneer of relative normalcy to reveal deep psychological wounds and evidence of both DID and mind control.

On one occasion, Sharon telephoned me from her home to say that she was feeling particularly depressed and self destructive. It was a Sunday and my office was closed, but I agreed to meet her there.
When I drove into the parking lot, I saw that Sharon was already there waiting. She was seated in front of the office building, which was locked for the weekend … I led her into the building and we walked down the hall toward my office.
Once there, Sharon became very quiet. She stared at the floor, her eyes were glazed with a distant expression on her face. She began to murmur “I want to see blood.” It was apparent that she was describing a desire to cut herself.
Although I had heard this from her before, her words still provoked a strong sense of apprehension. I tried to convince her to find some more appropriate alternative to her plans for self-harm.
“I don’t think you understand how bad I feel. Well I’ll show you how bad I feel.” With that she opened up her purse and took out a razor blade and before I could react, she sliced open the inside surface of her left arm from elbow to wrist.
I expected her to wince in pain, but instead, her response to the injury was an expression of ecstasy. Sharon’s eyes rolled upward for a moment; her eyelids fluttered. “Oh, that feels good,” she moaned.
I tried to wrestle the razor blade out of Sharon’s hand, fearing that she might injure herself further, but I could not get it safely out of her grasp. Her expression of elation was gone now, and she looked at me threateningly and in a very masculin, low-pitched voice barked, “Back off!” I told her I would let go if she would let the razorblade drop to the floor. She glared at me for a few moments. Finally, I felt her hand relaxing, and the blade fell to the carpet.
Sharon’s mood then changed. She was apologetic. She spoke to me in a gentle, childlike manner, apologizing for bleeding on my office furniture and carpet …
... my office was adjacent to a community medical-surgical hospital, and we walked to the emergency room with Sharon dripping blood along the way… the emergency room strapped Sharon to a gurney and effectively immobilized her. I stayed with her in a quiet corridor while she waited for further medical attention. She appeared subdued and drowsy for a time. Suddenly, Sharon glared at me, her face drawn in anger as she rhythmically repeated in a deep-pitched, hoarse voice, “Kill the bitch. Kill the bitch.”
I asked her who she was talking about, but she only continued to repeat herself, snarling, “Kill the bitch.”

Sharon would eventually be admitted to a psychiatric unit in that hospital. It was concluded by a mostly baffled treatment team that she must have had a psychotic episode.

While hospitalized, Sharon began to present more alters, but would rarely do so in front of nurses. When shown a videotape of one of Sharon’s sessions with Dr. Noblitt, the nursing staff were quite surprised at what they witnessed, as their own interactions with Sharon were similar to Dr. Noblitt’s first impressions of Sharon.

I asked Sharon why her behavior was so different in our sessions in comparison with her interactions with other staff members. In response to my question, her demeanor suddenly became childlike and she said in a lilting voice, “people inside aren’t s’posed to be out.” I asked her why, and she took on a serious expression, “Sharon’s father said so.”
“When did he say so?”
”When the body was little.”
”Then why do you talk to me?”
”You won’t hurt us.”
In her sessions, not only did Sharon dissociate; she began describing bizarre, sadistic, sexual abuse by her father.

In order to better understand and monitor the progress of his dissociative patients, Noblitt asked each of them to keep a journal in which they log their feelings and experiences on a daily basis. One of the curious things Noblitt would discover about his patients was that their handwriting styles would dramatically change when an alter was present.

He also found that these types of patients would often scribble and draw geometric shapes. Sometimes, in group art therapy, he would notice DID patients falling into an apparent trance state after looking at another DID patient’s artwork. He found that this was especially true with some of the stereotypical occult geometric designs that many of his patients would produce.

Author’s note: In a future installment, we will discuss what are called “psychogenic triggers.” These are programmed responses to specific stimuli, and they are programmed in individuals suffering from RA/MC by their trainers or handlers in the cult or perpetrator group.

Sharon would eventually be overprescribed anti-psychotics by her psychiatrist and was even subject to electroconvulsive shock therapy. Over the course of this controversial treatment, she would frequently become hospitalized.

During one of Dr. Noblitt’s visits with Sharon, he decided he would see how she would respond to observing geometric shapes.

She requested help in becoming more focused, and I responded by asking her to free associate with some geometric shapes because this procedure had been productive with other patients.
I drew some simple shapes: a circle, a triangle, a square, and a star, on separate sheets of paper. Sharon looked at them one at a time and described the first thoughts and feelings that came into her mind. Her responses were unremarkable until she came to the drawing of the star. When I asked her what she associated with the drawing of the star, she responded, “Sex.”
In free association, a person may normally respond with a variety of different statements, but the association of “sex” to the picture of a star was an unusual one to make, and I asked Sharon to tell me more about it.
“You know,” She said.
”No, I don’t know. Please tell me,” I responded.
”You know - it’s what it means.”
”It’s what what means?” I asked
Sharon was hesitant to talk further and appeared frightened. “My daddy said never to tell,” she whispered in a tiny voice, with tears in her eyes. She appeared to want to communicate something but was extremely fearful of doing so. Eventually she stated that the figure of the star was something she would see before her father raped her. I asked her how she was able to see a star under those circumstances, and she said that her father used to draw the star in blood on her abdomen.
Sharon appeared to switch into the persona of a child alter. Her voice was high-pitched and fearful. “Who are you?” she asked. “How did you get me here? I’m not supposed to be here. They’ll hurt me.”
Finally, she told me that her name was “Sacrifice” and that she had been given that name because her job was to be the “sexual sacrifice” at the rituals that occurred in her family’s home, usually on Friday evenings, and typically with both of her parents present.

Noblitt and Sharon’s consultations would soon end at the request of her psychiatrist, to whom Noblitt expressed his dissatisfaction with the choice to employ electroconvulsive shock therapy.

At this point, Noblitt had begun noticing a pattern with seemingly unrelated patients, but had not yet begun to understand the how and why of it.

Soon, an unusual occurrence during a group therapy session would introduce another hallmark of RA/MC.

I was conducting this group for MPD patients who were hospitalized on the adult psychiatric unit. The four patients present in group on this particular day were also all under my care for individual therapy. Leslie (one of Noblitt’s recurring patients) was somewhat reluctant to talk about her biofeedback experiences with the group, but I encouraged her to do so.
She began to remember some of what the biofeedback therapist said to her before she went “out.” Leslie recalled, “She kept saying ‘feel the feelings’ and ‘deeper and deeper’ and ‘you will soon be cured’”
One of the patients in the group, “Karen,” expressed anger toward me for my continued questions of Leslie about what had happened. Karen said to me, “Don’t say that. Don’t say that.”
I didn’t understand. “Don’t say what, Karen?”
”Those words!” she said angrily.
I was still confused, “What words?”
“Deeper and deeper.”
By now Karen was no longer visibly angry. She was, in fact, in a deep trance. I looked around the room. Everyone present was in a trance, everyone but myself. The room was completely quiet. The four group members stared, glassy-eyed, with their gaze directed downward towards the floor. I was amazed. In my eleven years of doing group therapy, I had never witnessed anything like this.

Noblitt was experiencing what other clinicians would later come to realize was actually a programmed response. While in the trance state, victims of cult programming are susceptible to various prompts by other members of the cult who know the keywords or require external stimuli to elicit various programmed reactions.

We will cover this at length in future posts.

These cases serve as a decent entry point to the material, but we have only begun to set the stage.

From here, future iterations will elaborate on the cults themselves and their alleged affiliations with the military, government, secretive fraternities, religious institutions, and intelligence agencies.

We will also discuss the processes employed by cult programmers. We will cover the various types of alters, how alters are created, how perpetrator groups are able to create internal filing systems within their victims, how and why psychogenic triggers are created, and most importantly, how a survivor of RA/MC can heal and reintegrate the fractured aspects of themselves.

Until then, keep in the light, my friends.

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