Ritual abuse is a complex and delicate subject.^[1] It relates to extreme abuse by various means of torture to gain ultimate control over a victim. It is usually part of a series of ritual or symbolic acts and reflects the darkest side of fallen human nature. The aim is to drive out any dignity and meekness by destroying feelings associated with love and care. Dominance and mind-control of the victim are often main aspects of the abuse, which can be related to groups or individuals.

The torture may include:

• Physical injury: extreme physical torture to provoke utter despair.
• Sexual abuse: the most heinous, degrading and inhuman forms.
• Spiritual abuse: forcing moral dilemmas (i.e., "you either watch this pet be tortured to death, or you’ll be tortured.")
• Mental abuse with programming: e.g., a victim being held under threat of violence to him or to loved ones unless he complies with the demands. Such threats include blackmail because of past actions being monitored.
• Emotional torture: abusers may smile and say loving words while torturing
• Social abuse: interactions to destroy the ability to trust well-meaning people.
• Religious distortion: discrediting healthy religious principles by falsely linking them with evil.

How is ritual abuse organized?

The abuse can be highly organized and structured, or it may spontaneously arise when like-minded sinister people gather and carry out a common evil agenda; or it may be a chaotic emanation from the darkest parts of human nature—energized by demonic powers.

Although ritual abuse remains fairly marginal, it can spread from certain satanic or destructive religious groups, or even from socially reputable circles, which use a range of philosophies or religion as a means or a cover, to achieve their ends. Sophisticated forms may use techniques to fragment the victims’ personalities or use cunning torture to evoke dependence on related dark powers, leading victims into demonic infestation.

Why is it so hard to deal with?

Profiling of perpetrators is difficult because there are so many expressions within this diffuse phenomenon. Furthermore, victims often maintain secrecy either under threat or from remorse for what they have been forced to participate in. And in the case of strong demonic interference, it is impossible to be delivered without a saving intervention from God.

The idea of ritual abuse is so extreme that most people react with disbelief, much like the denial in past generations regarding incest or priests committing sexual abuse; people refused to believe it, minimized it, or kept what they knew within their own small circles.

The horrors of ritual abuse surpass imagination, and the trauma deepens when victims meet skepticism instead of the help they need. Real victims’ credibility suffers also when pseudo victims (deluded people who have lost touch with reality) fabricate and spread false stories.

Christian counselors should be sensitive and supportive but remain sober and focused on healing and restoration.[2] Seeking easy and simplistic answers to serious emotional or mental problems can blind them to the limits of their discernment, gifting, or expertise. Christian counselors should stay focused on sharing redemptive truths about the love of God and the new life and restoration in Christ.

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[1] For a secular-academic approach, see George A. Fraser, ed., 'The Dilemma of Ritual Abuse: Cautions and Guides for Therapists—Clinical Practice' (Washington: American Psychiatric, 2005); for general info on ritual abuse, see http://ra-info.org/.

[2] Noreen McElhanon: “A word of caution is in order for those working in this setting as lay counselors. Some symptoms that people have could be either explained medically or psychologically or some could even be caused by demonic influences. It would be possible for an untrained lay worker to misdiagnose them. Some of these symptoms include voices in the head, different personalities, bizarre behavior, hallucinatory experiences and seizures. (cf. C.E. Arnold 1997). This demonstrates that there can be two or more conditions occurring in the same person and yet needing to be dealt with by two different modalities. The best that could happen for that person would be if their treatment team consisted of both Christian mental health professionals and pastoral ministers. Then care workers would provide the environment of safety and acceptance and spiritual nurture for complete recovery.” Source: personal communication.

Bruno Sebrechts is a counselor and Bible teacher with over twenty-five years of pastoral experience. He saw God at work, especially in the healing/deliverance of the most damaged believers. His writings are the result of his extensive experience and continuous study. See www.LightInOurDarkness.net