Svali The Suite 101 Articles Part 6, 26-30

These articles were published by Svali on a website called Suite 101 between Mar 2000 and at Oct 2002. Svali is an ex high level programmer in the Illuminati. At first she thought she was a US regional programmer until more memories from mind control surfaced and she found she was a high level Jesuit programmer.

The articles are available on the wayback archive but they are valuable so I reproduce them here. The best tradeoff of my time / article accessibility is to do them five at a time. It is easier for me to index them all properly at the end of the whole process, but for now I will just include links at the beginning and end of each post. There will be about 13 posts on this blog at about 3 per day, with 5 Svali posts in each.

Apparently the numbered links which are archive links of the original Suite 101 Svali articles do not work via the email for some reason, you have to go to my article itself and then click on the links.

[26] 2001 Jan 2 An interview with Brice Taylor (part one of two)

[27] 2001 Jan 14 Surviving Torture

[28] 2001 Jan 23 An Interview With Jeannie Riseman

[29] 2001 Feb 7 Finding A Safe House

[30] 2001 Feb 3 Can Recovered Memories Be Trusted?

[FoxyFoxBlog Svali Part 1] FoxyFoxBlog Svali The Suite 101 Articles Part 1, 1-5

[FoxyFoxBlog Svali Part 2] FoxyFoxBlog Svali The Suite 101 Articles Part 2, 6-10

[FoxyFoxBlog Svali Part 3] FoxyFoxBlog Svali The Suite 101 Articles Part 3, 11-15

[FoxyFoxBlog Svali Part 4] FoxyFoxBlog Svali The Suite 101 Articles Part 4, 16-20

[FoxyFoxBlog Svali Part 5] FoxyFoxBlog Svali The Suite 101 Articles Part 5, 21-24

An interview with Brice Taylor (part one of two)

Brice Taylor is a well known survivor of MK-ULTRA programming who has spoken out against ritual abuse. She is the author of the book "Thanks for the Memories: the truth has set me free", an expose of governmental intrigue and the use of "sex slaves" at high levels. She is also the owner of EEG Spectrum, a center for healing through the use of brainwave training in North Carolina. She has kindly agreed to be interviewed for this article, and to share her thoughts on this topic. She is well worth listening to, and is a courageous person whose fight for herself and her daughter are an inspiration.

Q. Brice, how did you come to speak out against ritual abuse and/or mind control? What led you to the decision? How did you find the courage to speak out?

A: I began to speak out about ritual abuse because I was healing from being a victim of it and my recovery seemed to require it. Since I am a mother of three children, I felt compelled to speak out in order to alert the public to what was happening and to help others who were suffering from the same abuse. I never did take the cautious route. My life seemed to always be in danger and so I continued to speak out in an attempt to gain safety and to bring help to my children and others. I don’t know that I ever really had what one would call "courage" that motivated my speaking out, but my maternal instincts were/are so powerful that I just did what I had to do—and that required doing some things that most folks find scary. Like being willing to risk my life to tell the truth publicly. For me not doing anything was much more frightening, because I knew that this abuse would continue to go on and on until it was exposed and stopped. My love for my children and for humanity continues to be my motivator. God continues to be my strength.

Q: How did you begin to remember your own trauma? Were there any factors that triggered this memory process? Have you sought validation for your memories? If so, what have you found?

A: Back in the early 80’s I believe I began ‘unconsciously’ remembering, but at that time it was still difficult for the memories to reach all the way to my conscious mind, due to the mind control programming that, in those days, dictated my life. The initial attempts of my unconscious mind to divulge the secret activities I was involved in, ended up causing me severe program- related migraine headaches. Once the unconscious experiences created a threat of divulging secrets that had been locked up securely for reasons of national security, I had an accident, a head on collision, where my head struck the windshield of the car. Although outwardly, I was not badly injured, this blow to my forehead seemed to cause both hemispheres of my brain to begin communicating with each other in a way that had not occurred before. Memories began flooding into my conscious awareness, closely followed by program commands to think I was just crazy, have migraines, call my controllers and report that I was remembering, and/or kill myself. Initially, I confronted my parents. That was grueling, but the truth was told. My mother cried when I told her my memories. I told her that she and the rest of my family were all a part of the abuse I had remembered. She never denied my memories, she said she believed me but couldn’t remember. She was well along in her years by then and since she supported the funding of my first two books and told me to tell the truth no matter what, I believe that she believes this is all true, even in the absence of her own set of memories. Her tears spoke volumes to me. My mother actually wrote a chapter in my latest book, explaining her experience of my father being DID and of all of this familial abuse. I am grateful that my mother could help in this way because what she wrote has been helpful to other survivors and their families. My memories have been validated, in part, by intelligence sources. My government memories were validated even more for me personally when I began to have Intelligence agents approach me. On one occasion, a White House Intelligence agent was (mysteriously!?) seated next to me on an airplane in order to tell me not to name the names I was remembering and reporting. I didn’t name the names for a few years when I gave my testimony in churches or presented before mental health professionals. One of the greatest validations for me came when I conformed to the White House Intelligence Agent’s wishes and didn’t name the names. Often after I spoke (and didn’t name the names of my perpetrators), survivors and therapists met with me to name (in private) many of the same people who abused me. There were all sorts of threats over the years, too many to mention here, but one big threat that let me know I was absolutely on the right track, was when they burned down my office, with my EEG Spectrum equipment where I was doing the latest state of the art brainwave training with survivors. I suppose because this technology helps trauma survivors learn to stay alert and attentive and not dissociate, that they really didn’t want that avenue of healing and freedom available to others! To insure that I knew this was not an accident, but a warning to cease and desist, they placed two bags of the ashes from the office fire at my home, where I could see them outside my kitchen window. Instead of retreating, I ordered three more EEG machines and soon had an eight-room office, where I could see more and more people receive the beneficial effects of this brainwave training! As survivors, we nearly have to play mind games to get through the backlash in one piece (peace) and certainly since we have been tortured and conditioned with torture, we are more used to upsets than most people. So we can roll with the punches, if we want to. I chose to do that. I would never have survived any other way. But that was then. Today it seems that it is easier to get out of organized perpetrator groups who are trying to control others because there are more professionals out there talking about ritual abuse, and mind control and many more survivors are healing. We survivors are gaining a strong voice -- one that cannot be silenced.. I believe the truth is emerging as never before and it is a very exciting time. Years ago, I never could have imagined that in the year 2000, I would be given the opportunity to reach millions of people on Ch 13 News to tell them about ritual abuse and mind control and to be validated during this news segment by a retired Los Angeles FBI chief and a therapist who reported that she has helped 60 survivors who are saying many of the same things as me! The FMSF psychiatrist they interviewed, when asked directly if he was CIA, replied, "I don’t know if I’m CIA, maybe they know I’m CIA." Now what kind of an answer was that? Many, many survivors are now more healed and their healing has paved a path for the greater truth of what is occurring to be brought to the light of public exposure. I believe, the experiences of survivors, when woven together, clearly identify many problems that need to be forefront in order to be resolved. More and more people are listening and the truth is emerging in a way I honestly never thought I would live to see. I am encouraged. (end of part one)

[26] 2001 Jan 2 An interview with Brice Taylor (part one of two) https://web.archive.org/web/20020511164110/http://www.suite101.com/article.cfm/ritual_abuse/56560

[Does anyone know of any copy of Part 2?]

Surviving Torture

Important note: this article discusses abuse and torture. Please do not read if these topics are triggering.

Surviving Torture

I was four years old, and strapped to a chair. My arms, wrists, and feet had padded straps that immobilized them, and my neck and head were in a device that prevented movement. The woman came over to me, speaking German in a low, harsh voice. When I didn't respond correctly, she came closer to me, her angry face poised just above my terrified one. Slowly, methodically, she took the cigarette that dangled from her lips, and moved it towards my thigh, which was bare. She held the cigarette there as I screamed. The woman was my mother, and the small round scar is there to this day.

This is one of the most difficult subjects that I have written on, but any discussion of ritual abuse is incomplete without addressing it. It is a topic that is not popular, one that many would rather avoid. One that is glossed over in discussions of ritual abuse with words like "dysfunction", "trauma", "pain", or "abuse". But for the child growing up in a satanic or Luciferian cult group, there is only one word that describes the reality of what they experienced. That word is torture.

Children in these groups are the victims of physical, psychological, and sexual torture in its most extreme forms, and must learn to cope with this overwhelming reality. They must deal with the reality that the people torturing them are their parents, their grandparents, their aunts, uncles, cousins, and siblings, and the aftermath of shame and betrayal. This article is a look at the effects of torture on the person who experiences it.

The Canadian Center for Victims of torture ( at http://www.icomm.ca/ccvt/effects.html) has a list of the psychological symptoms that occur in the aftermath of torture, which includes: "anxiety, depression, irritability, paranoia, guilt, suspiciousness, sexual dysfunction, loss of concentration, confusion, insomnia, nightmares, impaired memory, and memory loss. "

These symptoms occur as the individual struggles with the rage of the violation of their rightful boundaries, either physical or psychological. The nightmares are the unconscious seeking to resolve the hideous pain of this trauma; the suspiciousness and paranoia occur because the basic trust in humankind has been irrevocably broken. The person who has undergone and survived torture will never be the same again. Memory loss occurs as the psyche desperately attempts to block the horrors that the individual underwent, usually by dissociation or other blocking mechanisms, internally. The author goes on to state:

"Survivors of torture are often unwilling to disclose information about their experiences. They may be suspicious, frightened, or anxious to forget about what has happened. These feelings may discourage them from seeking the help they need. "

This article was written for medical personnel dealing with victims of torture under totalitarian regimes in South America and other countries, but the symptoms are the same for the survivor of ritual abuse. The individual often blames him /herself for the torture, especially if it occurred in early childhood. Torture creates a deep sense within the person that something is wrong with them, something that causes others to hurt them or abuse them. Advice to caregivers is given: "For example, it is important to remember that those seeking psychiatric help are healthy people who have been systematically subjected to treatment intended to destroy their personalities, their sense of identity, their confidence, and their ability to function socially…"

How often survivors of ritual abuse struggle against the very same things. Often they are bright, competent, high functioning people who would be considered gifted, but the destruction of self is so damaging, that only in rare cases will the person be able to reach their potentially socially or emotionally. The survivor of torture may fear medical procedures:

"Doctors (whom they may have encountered in prison advising the torturers about how much abuse the victim could endure or how to cause maximum pain without killing the victim) …"

Cult doctors perform this very function, and also will use their medical skills to repair the damage done after an especially intense session.

"Physicians need to understand that surgical and examination instruments and procedures may be those used in torture, so all procedures should be carefully explained. Some treatments, such as physiotherapy, need to be conducted with special awareness of possibly lower pain thresholds. "

Ritual abuse victims commonly report intense fear around medical procedures and exams for this very reason.

"Survivors of torture and their families may also lose some of the values and beliefs that may have sustained them before they went through trauma. They may be unable to trust people and, consequently, become disillusioned."

One of the universal struggles that survivors of ritual abuse and torture report is difficulty in the arena of trust and intimacy. Even for those who escape cult abuse, a pervasive fear of being abducted, reaccessed, or being returned to their abusers will instill mistrust in others. Only those who demonstrate over time their safety and trustworthiness will be allowed into the often small circle of those that the survivor trusts.

"Dr. Philip Berger, one of the founders of CCVT, has stated that when he began to conduct education on torture among those from the medical profession in 1977, he was met with disbelief. He was told that torture probably existed somewhere and was conducted sometime, but not to any significant degree that would require a specialized response. This denial works on many levels. Torture is a barbarous practice, one which most people would prefer to avoid. This avoidance occurs on at least three levels: denial on the part of the victim; denial on the part of the helper; and denial on the part of society as a whole. It is the extent of this denial which allows both the practice of torture and its effects to continue and endure.

If this is true about documented torture of the victims of totalitarian regimes around the world, how much more pervasive is the disbelief and denial about the ongoing torture of innocent children that occurs in occultic groups. Society often practices a complete avoidance of this topic, or a denial that it could occur, because to acknowledge it would mean leaving the "comfort zone" that most people live in.

The challenge of healing for the individual who has endured a lifetime of torture is that of: Acknowledging the feelings, including rage, which occur Acknowledging the learned helplessness that it caused Fighting the deep internal resistance to remembering, or acknowledging, what happened (not all events need to be remembered fully, but some acknowledgement of what occurred is an important part of healing and integration) Learning that the survivor is no longer helpless to change Learning that it was NOT the survivor's fault (survivors will often carry a low self image in response to torture) Learning to undo messages given under torture, and replace them with the truth Learning to overcome the fear induced by torture, to challenge old system of belief and old ways of acting Realizing that it wasn't God's fault (many survivors struggle with this at some point, asking why He allowed the torture to occur, or why THEY were the ones who had to go through it) Forgiving those who tormented the survivor (only after going through the steps above) Acknowledging the past, and then looking forward to a better now.

Torture often leaves lasting marks, both physical and psychological, on the survivor, but with time and support, it is possible to heal. One aspect of healing is becoming aware of the lasting effects of torture, which is only now beginning to be documented in the medical literature, recognizing these symptoms if they occur, and taking steps towards alleviation and healing of the underlying causes.

Another aspect of healing will come as survivors of this extreme form of abuse become empowered to speak out, and as society overcomes its denial of what is occurring and begins to take action to stop the abuse that is occurring.

[27] 2001 Jan 14 Surviving Torture https://web.archive.org/web/20020703042040/http://www.suite101.com/article.cfm/ritual_abuse/57616

An Interview With Jeannie Riseman

Occasionally, there are survivors with a special gift who choose to use that ability to help other survivors. Jeannie Riseman is one of these people. She is a talented writer and editor, and her hard work is evident in the magazine "Survivorship", created by Caryn Stardancer, which Jeannie now edits.

Jeannie is also the creator of the Ritual Abuse Home Page, one of the oldest (and best!) resources on the web, whether you are a survivor learning about ritual abuse, or a support person or therapist seeking more information. She has spent hour after hour collecting resources and indexing them on her site.

Jeannie has graciously agreed to be interviewed, and to share some from her own past with Suite 101.

Q: Jeannie, how did you come to speak out against ritual abuse and/or mind control? What led you to the decision? How did you find the courage to speak out?

A: It was instinctual. When I got the very first abuse memory, one of my first thoughts was "The personal IS political." I started telling everybody under the sun and I haven't shut my mouth since.

Q: How did you begin to remember your own trauma? Were there any factors that triggered this memory process? Have you sought validation for your memories? If so, what have you found?

A: My parents and husband had died and my kids were grown and on their own. I had responsibilities to nobody but myself, which I think was really crucial.

Actually, I am one of the few people I know of who learned of the abuse in therapy. My therapist, who I trusted and liked, decided to try a silly little Gestalt-type exercise where the two people put their hands together and push. (Supposed to make saying "no" easier, or something.) Because he was so tall, he knelt down to be on my level and I went right into flashback to servicing a kneeling man when I was four. Poor guy had no idea why I was sobbing and non-verbal!

That unleashed a lot of memories, first of sexual abuse by one man, later of group and cult experiences. I have no external validation, perhaps because the generation above me is pretty much all dead. And ours was an oral tradition; we kept nothing in writing.

Q: What were your experiences with either/or any combination of: a) cult control and programming b) governmental mind control c) any other type of intentional abuse ?

A: About five years ago, I drew out an elaborate programming system, which I was able to write up. Slowly I came to believe that I was an early mind control experimental subject in New York City (in the '40's). In my early teens, I was shut down before I had been fully programmed. I believe that that project, or sub-project, was abandoned. I have never met anybody with programming that resembles mine.

I do not know the names of any people involved nor the locations where this took place, but I believe the personnel and site(s) were academic.

Q: Do you believe that there are organized groups that engage in this? Why do they do this to people, in your opinion?

A: Yes, without doubt. They do it for power, either for their own gain or for "national security."

Q: Many survivors struggle in their healing process with a society that doesn't believe them, their own internal pain, and invalidation from family members. What would you say to them? Any thoughts on these issues?

A: I choose to associate with people who do believe me at least most of the time. I don't engage with people who don't believe me - I just say "well, I guess we disagree" and drop it. There's a certain power in telling a person they can believe you are psychotic if they want to, that you don't care, and then acting completely sane and rational. I'm lucky in that all the people I really love believe me.

Finally, Jeannie shares some excellent ideas on how survivors can support one another, and pitfalls to avoid:

It's important to communicate as much as we possibly can to each other about our experiences - both the abuse and how we heal. The more knowledge we have, the more we can put our experiences in context, the better. Communication strikes at the very basis of the programming because it demonstrates that it is possible to talk and live to talk again. It counteracts isolation, the feelings of "craziness," and the lie that we belong to "them" eternally.

I think it is important to avoid looking to others to take away our pain or "fix" us, and equally important not to try and control other survivors. None of us has all the answers: only collectively can we build a knowledge base about how to live with dignity after such extreme abuse.

[28] 2001 Jan 23 An Interview With Jeannie Riseman https://web.archive.org/web/20021108152425/http://www.suite101.com/article.cfm/ritual_abuse/58400

Can Recovered Memories Be Trusted?

There is an open debate in therapeutic circles today, one that has members lined up on both sides, with those undecided waiting for the jury to come in. The topic of debate? Whether memories recovered in therapy can be trusted as valid. There are many sides to this argument, but one jury, at least, has delivered its verdict: a resounding "yes!". The decision of Judge Edward F. Harrington, in the U.S. District Court in Massachusetts, (www.jimhopper.com/memory-decision/) ruled that the recovered memories of a survivor of childhood sexual abuse were valid testimony in the court.

There is other evidence that recovered memories can be valid, and accurate. Dr. Jim Hopper, a practicing psychologist, in his article Child Abuse Memories: Empirical Evidence, Psychological Constructs & Scientific Progress discusses the fact that in some cases, there is empirical data (verifiable data) that directly corrobates recovered memories that occur in adulthood. He also discusses the fact that amnesia and delayed memory recovery for childhood sexual abuse is NOT rare; and that we often try to categorize this forgetting with psychological terms: amnesia, repression, or dissociation.

A study by D.M. Elliot in 1997 (Traumatic Events: Prevalence and delayed recall in the General Population) and published in the Journal of Clinical and Consulting Psychiatry (, 65, 811-820. ) demonstrated that in a study base of 505 individuals, 72 % reported some form of childhood trauma. Of those 72 %, one third (32%) reported delayed memory retrieval. The more severe the trauma (such as witnessing the murder or suicide of a family member, sexual abuse, or being a combat veteran), the more likely that recall of the events would be delayed (ie there would be a period of no recall of the event at some point in the person's life). Interestingly enough, the main triggers for recall of the event later in life was NOT therapy, but a media event, such as a television show or movie, or an event in the person's life that resembled the original trauma. In fact, both therapy and sexual intercourse were the LEAST likely to stimulate memory retrieval according to the study. 1

Judith Hermann, a Harvard psychiatrist and author of Trauma and Recovery, also believes in the validity of recovered memory based on her research. In a study of 53 women engaged in outpatient therapy who recovered memories of childhood sexual abuse, 75 % were able to obtain outside corroborating data from other sources that the memories were true. Hermann also describes the fact that adult recall of traumatic events can vary from continuous recall, to a mixture of recall interspersed with periods of amnesia, to more extensive amnesia for events. The amnesia appears to be overcome by environmental triggers that recall the event. She also notes that many survivors also had corroborating evidence which they offered during the interviews.

Dr Bessel van der Kolk, a specialist in trauma and memory retrieval, has postulated that dissociated memories have four different phenomena occurring: the sensory and emotional fragmentation of the experience; the feeling of depersonalization during the experience (feeling "unreal" or "far away" from the event); ongoing depersonalization (spacing out in daily life), and finally, containing the traumatic material within fragmented ego states (dissociative disorder). He also notes that not all individuals who undergo trauma will develop chronic dissociation in response, and that individual responses will vary greatly.

Professor Ross Cheit at Brown University certainly believes in the validity of recovered memory, and at his web site www.brown.edu/Departments/Taubman_Center/Recovmem/Archive.html The Recovered Memory Project, he includes archives of 80 cases of corroborated recovery memories. Many of these cases have evidence such as the guilty party ADMITTING to having sexually abused or otherwise victimized others who recovered memories later in life.

What about those who retract their stories? This has been used and reused in the media to show that recovered memories must be "false". But in an interesting study by Gonzalez, Waterman, et al at UCLA (1993), it was shown that that retracting did NOT prove that the abuse hadn't occurred. They studied a group of preschool children in which the children were absolutely confirmed and documented victims of sexual abuse. The perpetrator had confessed, and their was substantial physical evidence as well. In 25 % of these cases, the children later RECANTED their allegations, although 2/3 of these later redisclosed again. The researchers postulated that the recanting may have been a method of attempting to numb or escape from the psychological pain caused by acknowledging the trauma. This was in the context of support, loving parents, and caring concern. How much more difficult it can be for an adult survivor, who often faces familial hostility, denial, or shunning, to not want at times to swing into denial or recant allegations? The fact that recanting occurs does not invalidate the recovered memories, though, according to research.

Memory retrieval is a complex subject, and studies are still ongoing. But on one thing, the jury is in and decided: retrieved memories of abuse can be believed. The evidence, based on objective studies, over and over verifies this fact.

Resources: 1) Elliot, D.M. (1997)Traumatic Events: Prevalence and delayed recall in the General Population) and published in the Journal of Clinical and Consulting Psychiatry , 65, 811-820. 2)Herman, J. L., & Schatzow, E. (1987). Recovery and verification of memories of childhood sexual trauma. Psychoanalytic Psychology, 4, 1-14. 3) van der Kolk, B. A. (1994). The body keeps the score: Memory and the evolving psychobiology of posttraumatic stress. Harvard Review of Psychiatry, 1, 253-265.

[29] 2001 Feb 3 Can Recovered Memories Be Trusted? https://web.archive.org/web/20020829020615/http://www.suite101.com/article.cfm/ritual_abuse/59452

Finding A Safe House

One of the greatest problems that confronts a survivor of cult abuse trying to escape is "Where do I go now?" Often, the person has been surrounded their entire lifetime by both their family of origin, who are members in transgenerational cult groups, and even their closest friends are frequently members. The person may need to make the difficult decision to flee the city they live in (or the rural area, since these groups also operate in the country) and move to a new area.

Alone, friendless, cut off from family, and frequently without funds, this person must try to make a new life, at a time when they are very vulnerable.

The lack of Safe Houses for a person trying to leave the cult has been an ongoing concern of therapists and pastors who work with survivors. There are several reasons for this relative lack, that include:

1) The time commitment needed: it is a true commitment of time and resources to decide to open one's home up to survivors, one unfortunately that many people simply are not willing to make.

2) Lack of understanding or training for lay helpers about DID and ritual abuse: many churches do not understand ritual abuse, and few lay people understand it without training. There are many misconceptions about DID and ritual abuse, ones that can be easily corrected with seminars. Dr. Jim Friesen and his associates at Shepherd's House in the Los Angeles area have created a model for the church community in reaching out to and helping survivors, one that I would recommend that all lay people and pastoral staff interested in working with ritual abuse survivors read.

3) Cult plants: it has been reported that frequently the cult will have members pose as caring, "Christian" supporters, who will offer their homes or even create "shelters" for ritual abuse survivors, but who then reaccess the survivor. This creates a fear for the survivor in knowing where to turn, or where a true safe house might exist. Unfortunately, there are those who prey on the vulnerable, and the survivor must use caution when agreeing to live somewhere.

4) Unhealthy homes: there are also frequent reports of noncult, but abusive situations that survivors find themselves in when they go to live with a supposedly "safe family". I have heard survivors report being locked in closets, enduring verbal abuse, physical abuse, and even sexual abuse in situations when they were placed in "safe houses". Others have told me of enduring living in homes filled with garbage and feces, which is another form of abuse.

Sharing this is not meant to frighten survivors, but to underline the need to exercise caution when looking for safe housing. Just because a person welcomes others into their home does not guarantee that they are safe.

This means that a survivor must be cautious when entering a new living situation. Some guidelines for looking for a true safe living situation might include the following:

*Is this place recommended by someone that I trust, and that I KNOW is safe, who doesn't have a hidden agenda?

*Is the place clean and habitable, within reason?

*Why does the family want to work with survivors? How did they become interested? What are the dynamics in the home? Do the spouses have a healthy, good relationship?

*What are the expectations of the survivor? Helping with household chores is fine, and so it keeping ones room and living areas clean. Daily hours of backbreaking "free labor", or an unpaid childcare service for 40+ hours a week without pay is not, especially if the survivor is still fragile.

*Does the survivor have access to competent, professional therapy? This will also be important in the healing process, and to help stay cult free.

* What is the practicing belief system of the "safe family"? I have heard of accounts of survivors being led into a new, nonsatanic cult group with abusive practices in a supposed safe house.

How isolated is the living situation? Will the survivor have access to transportation at times, to get groceries or to therapy? How will this need be worked out?

How will the family handle attempts by the cult to access the survivor? Safety issues? How will they also help the survivor prevent their own recontacting the cult? These issues should be discussed openly and honestly, and plans for dealing with these situations made. Often, survivors will leave a true safe home for fear of endangering family members, since the cult will often threaten the family the survivor lives with. But normally, the cult will not kill outside people, they tend to threaten but not follow through, because they do not want police investigations.

Is there outside accountability in the home to others, as well, such as a therapist or the pastor? Is the family willing to interact with the therapist, and learn about DID and ritual abuse? Or is their attitude a closed, "we know everything we need to know" attitude?

Anytime a survivor finds themselves in an unhealthy or abusive living situation, they HAVE THE RIGHT TO LEAVE. Coercion into staying in a living situation that is unsafe or unhealthy is wrong, and should be another indication that the situation is not a good one.

There are groups that are dedicated to helping survivors find safe housing. I will not list them here, but visiting some of the major newslists for survivors will give information. But any survivor should investigate carefully any living situation before entering into one.

Other resources for finding safe housing could include contacting therapists in your area with a known, national reputation for being safe, for resources; contacting local churches or known safe pastors with a good reputation, or contacting safe house lists that are known to be safe.

*Important note: I myself do NOT have lists of safe houses and cannot address individual questions about them. Thank you.

[30] 2001 Feb 7 Finding A Safe House https://web.archive.org/web/20020511164659/http://www.suite101.com/article.cfm/ritual_abuse/60632

Links

[26] 2001 Jan 2 An interview with Brice Taylor (part one of two) https://web.archive.org/web/20020511164110/http://www.suite101.com/article.cfm/ritual_abuse/56560

[27] 2001 Jan 14 Surviving Torture https://web.archive.org/web/20020703042040/http://www.suite101.com/article.cfm/ritual_abuse/57616

[28] 2001 Jan 23 An Interview With Jeannie Riseman https://web.archive.org/web/20021108152425/http://www.suite101.com/article.cfm/ritual_abuse/58400

[29] 2001 Feb 7 Finding A Safe House https://web.archive.org/web/20020511164659/http://www.suite101.com/article.cfm/ritual_abuse/60632

[30] 2001 Feb 3 Can Recovered Memories Be Trusted? https://web.archive.org/web/20020829020615/http://www.suite101.com/article.cfm/ritual_abuse/59452

[FoxyFoxBlog Svali Part 1] FoxyFoxBlog Svali The Suite 101 Articles Part 1, 1-5

[FoxyFoxBlog Svali Part 2] FoxyFoxBlog Svali The Suite 101 Articles Part 2, 6-10

[FoxyFoxBlog Svali Part 3] FoxyFoxBlog Svali The Suite 101 Articles Part 3, 11-15

[FoxyFoxBlog Svali Part 4] FoxyFoxBlog Svali The Suite 101 Articles Part 4, 16-20

[FoxyFoxBlog Svali Part 5] FoxyFoxBlog Svali The Suite 101 Articles Part 5, 21-24