1977 02 00 British Journal of Social Work - Vol 27 No 1 - Paley

Magazine Overview

This document is an article from the journal 'Br. J. Social Wk.' (British Journal of Social Work), Volume 27, published in 1997. The article, titled 'Satanist abuse and alien abduction: A comparative analysis theorizing temporal lobe activity as a possible connection between anomalous memories', is authored by John Paley.

Author Biography

John Paley holds a philosophy degree from Cambridge. He spent twelve years teaching and researching at Cranfield University before moving to the Open Learning Foundation. He is currently the Deputy Director of the University of Luton's Institute for Health Services Research and is writing a series of articles on the philosophy of nursing and nursing research.

Summary of the Article

The paper by John Paley presents a comparative analysis of satanist abuse and alien abduction phenomena, suggesting that temporal lobe activity may offer a possible connection between the anomalous memories reported in both cases. Paley acknowledges that this comparison may seem unexpected and could provoke skepticism, but argues that the similarities are too significant to ignore, raising questions about the nature of these experiences.

The analysis is based on library sources, and Paley claims no personal experience as a researcher or therapist in either field. The core of the paper lies in drawing attention to striking parallels between the two sets of phenomena, which he believes have not been systematically compared before.

Satanist Abuse

The emergence of satanist abuse is generally dated to 1980 with the publication of 'Michelle Remembers'. The phenomenon escalated in 1984, becoming a significant topic in the psychiatric world. While predominantly American in literature, cases in the UK and Netherlands have spurred debate in Europe. Paley adopts La Fontaine's distinction between 'ritual' and 'satanist' abuse, where satanic abuse involves rites directed towards a magical or religious objective, often including sexual and physical abuse. La Fontaine's research found no evidence of such rites in 84 cases, but substantiated three cases of ritual abuse where mystical/magical powers were used to entrap victims. Investigators like Lanning acknowledge 'multidimensional child sex rings' with ritualistic elements but are skeptical of 'satanic covens' where sexual abuse is secondary. The paper distinguishes between children making allegations and adult 'survivors' who recall abuse over extended periods, often retrieved through therapy. Paley is particularly interested in adult survivor accounts, which suggest widespread activity extending back to the 1960s or earlier.

Alien Abduction

Modern interest in UFOs is dated from 1947. Academic and amateur investigators continue to research sightings and physical evidence. The first reported abduction story surfaced in Brazil in 1965, with more cases appearing in the 1970s. A 1981 study by Hopkins significantly shifted UFO research, highlighting 'lost time' and amnesia associated with abduction experiences. Research intensified after 1981, with studies by Rimmer, Hopkins, Ring, and Mack, and popular accounts like Streiber's. Jacobs's work in 1993, studying over 300 abduction experiences, was a landmark, estimating thousands to tens of thousands of abductees worldwide.

Parallels of Context

Paley identifies several contextual parallels. Both phenomena involve bizarre, incredible accounts that predispose to disbelief. The literature is sharply divided between 'believers' and skeptics. A key point for believers is the consistency of reports globally, suggesting independent accounts of similar events. Both satanist abuse and abduction reports are claimed to have escalated following the publication of key texts: 'Michelle Remembers' for abuse and 'Missing Time' for abductions, both published around the same time, leading to a similar chronology of 'escalations'. The recent appearance of 'retractors' (those who withdraw claims) in both fields is also noted, with retractors in abuse cases often supporting the 'false memory' hypothesis.

Alternative explanations for both phenomena are similar and include hoaxes, delusions, incorporation of information, screen memories, urban legends, contamination through recall procedures (especially hypnosis), and collective unconscious archetypal fantasies. Believers argue these explanations are less plausible than the events being real.

The Victims

Statistics suggest that nearly all adult survivors of ritual abuse are women, and child victims show a preference for girls. Similarly, about two-thirds of abductees in Jacobs's study are women, experiencing more complex events. Both satanist abuse and abduction are often repetitive, with adult survivors recalling multiple incidents over years, and abductees reporting multiple abductions. Experiences typically begin in childhood, with abductions often starting between ages four and seven, and ritual abuse between ages two and six. A 'clustering' effect is noted, where abductions may increase during puberty and continue through teens. A cross-generational effect is also suggested, where parents who were abducted may have children who are also abducted, echoing the idea that abuse victims can become abusers.

Retrieval

Both satanist abuse and abduction reports often require retrieval over time, as adult victims rarely have 'natural' memories. Amnesia is common, sometimes associated with extreme dissociation, including Multiple Personality Disorder (MPD) in some satanist abuse cases. Hypnosis is frequently used to assist recall, leading to skepticism among some about the potential for suggestion and the creation of 'false memories'. The debate around 'false memory syndrome' is relevant here. Hypnotically facilitated accounts often contain contradictions and inconsistencies, which skeptics attribute to fabrication or confabulation, while believers suggest they are distortions or screen memories planted by abusers/abductors.

Abductors and Abusers

Paley notes unexpected parallels between human abusers and non-human abductors. Both groups are characterized by multiple 'offenders' and witnesses. A significant proportion of 'offenders' are 'female', though alien abductors' gender is not easily discriminated. Reports suggest at least 50% of abductors are judged to be 'female', similar to the 40-50% of women offenders in ritual abuse cases, which contrasts with typical child sex rings where men are the majority. Facial characteristics of alien abductors are noted as having a similar arrangement of eyes, nose, and mouth, despite differing shapes and colors, which Paley tentatively compares to masks worn by satanist abusers. Hierarchies, uniforms, and symbols are also mentioned as potential parallels in group structures, though Paley downplays their significance.

The Experience of Abuse and Abduction

While not identical, remarkable correspondences exist. Both involve sexual abuse, though it's not always present. Abduction sexual episodes are described as confusing parts of the experience, sometimes involving coercion with aliens or humans in a drugged state, often witnessed by groups. This is paralleled in satanist abuse where sexual arousal is stimulated in inappropriate situations. However, the primary focus of abduction is not sexual activity, but rather, in satanist abuse, sex is part of a broader religious or quasi-religious objective. Abduction reports suggest a 'breeding programme' by aliens.

Recurring Themes and Editorial Stance

The recurring theme is the striking and often uncanny similarity between reports of satanist abuse and alien abduction. The author, John Paley, adopts a neutral, analytical stance, presenting the parallels and discussing various interpretations and alternative explanations without definitively concluding on the reality of either phenomenon. He emphasizes the need to address the questions raised by these similarities, suggesting that temporal lobe activity might be a key area for future neurophysiological and psychological research to account for these anomalous memories.

The editorial stance of the journal, as implied by publishing this article, appears to be open to exploring unconventional topics within social work and psychology, particularly those involving subjective experiences and their potential underlying causes, even if they challenge conventional understanding.

This document comprises pages 53-62 of a publication titled "SATANIST ABUSE AND ALIEN ABDUCTION." The content focuses on drawing parallels between the reported experiences of individuals who claim to have been victims of satanic abuse and those who report alien abductions. The articles explore the nature of these experiences, the alleged actions of perpetrators (whether human or alien), and the psychological and physical aftermath for the victims.

Satanist Abuse and Alien Abduction: A Comparative Analysis

The core of the discussion lies in the comparison between satanist abuse and alien abduction narratives. The author, John Paley, highlights numerous similarities that suggest a common underlying phenomenon or a shared psychological framework.

Abduction Procedures and Satanic Abuse Parallels

Jacobs (1993) is cited extensively regarding alien abduction, describing a cycle that includes "egg harvesting," embryo implantation, and foetal extraction. Women abductees report aliens inserting instruments into their vaginas to take eggs, and later, fertilized eggs are implanted, leading to a perceived pregnancy. The cycle can culminate in a foetal extraction where the fetus is displayed. These procedures are paralleled with claims from women who survived satanic abuse, where "breeders" allegedly have babies turned over for sacrifice. Pregnancies in satanic abuse contexts are said to be induced through normal sexual activity or artificial insemination. Boyd (1991) is referenced, suggesting that some teenage women are used as "brood mares" to produce children who are either aborted for sacrifice or raised in secret without any official record, effectively not existing on paper.

Physical and Psychological Abuse

Both satanist abuse and abduction victims report various forms of physical abuse, often while restrained. Abductees, while undergoing intrusive "medical examinations," do not typically report pain as a primary feature, though some describe "pain experiments" involving tools that cause localized pain. Satanist abuse victims report similar experiences with "Satan's rods." A significant parallel is the claim of "implants" – foreign bodies inserted into the victims. For abductees, these might be devices in sinus cavities or ears, while for satanist abuse victims, they might be symbolic (e.g., "Satan's heart") or artificial, like a "bomb" that could be triggered if the experience is revealed.

Visualization, Sacrifice, and Mind Control

While direct parallels to human and animal sacrifice in satanic groups are not found in abduction cases, a common abduction procedure called "visualization" involves exposing victims to scenes evoking strong emotional responses, often related to death, destruction, and war. In contrast, "human sacrifice" is presented as common in satanic abuse literature, with Boyd (1991) citing numerous clients who witnessed or participated in it. Both victim groups are described as experiencing a dazed or confused state during their ordeals. Amnesia is a common feature, with victims unable to recall details of what happened. This is often attributed to drugs or hypnotic techniques used for control. "Mind control" is a key theme, described as "brainwashing" in satanist abuse to ensure submission and silence through techniques like sensory deprivation, hypnosis, and inducing amnesia or Multiple Personality Disorder (MPD). Abductees also experience "programmed" amnesia and inhibitions stemming from guilt and betrayal.

The Aftermath: Fears and Physical Marks

Victims of both satanist abuse and abduction suffer from intense fears and anxieties, including fear of being alone, doctors, specific places, lifts, burglary, animals, sleep, and dreams. Sexual and psychosexual dysfunctions are also reported. For satanist abuse victims, these fears often manifest as Post-Traumatic Stress Disorder (PTSD), sometimes developing into MPD. Abductees may experience a "post-abduction syndrome" similar to PTSD with dissociation. Both groups are said to bear physical marks, such as mysterious scars, bruising, and artificial geometric patterns. Nosebleeds and ruptured eardrums are also associated with implants. Unexplained pregnancies that terminate inexplicably are noted as remarkable physical evidence for abduction, while ruptured hymens and vaginal issues are common in female abductees and teenage satanist abuse survivors.

Skepticism and Lack of Evidence

The article acknowledges that the lack of conclusive physical evidence is a primary reason for skepticism regarding both satanist abuse and alien abduction claims. Lanning, an FBI specialist, initially believed the reports but questioned their reliability due to the escalating number of claims without corroborating evidence, particularly concerning alleged murders.

The Folklore Connection?

A school of thought in ufology, influenced by figures like Jung, Vallee, and others, views UFO phenomena within a broader context of "strange events" that have occurred throughout history, including tales of elves, fairies, demons, and other non-human beings. These historical accounts often feature abduction, sexual activity, and torments similar to those reported in modern satanist abuse and abduction narratives. The article notes that while these similarities are observed, proponents of this view do not dismiss the subjective reality or trauma experienced by abductees but question the extraterrestrial hypothesis. They propose alternative explanations, such as a non-extraterrestrial intelligence or an evolutionary "control system."

The Temporal Lobe Connection?

The discussion then delves into potential psychological and neurophysiological explanations, particularly drawing on the work of Michael Persinger. Experiments by Wilder Penfield in the 1950s, stimulating the temporal lobes of epileptic patients, evoked auditory, visual, and memory-like experiences, which were initially interpreted as memory recall but are now often seen as confabulation. However, the phenomenology of these experiences—flashbacks, hallucinations, and altered states of consciousness—is considered reminiscent of features in satanist abuse and abduction reports. The article highlights that temporal lobe epilepsy is associated with phenomena like levitation, voices, anxiety, odd odors, erotic experiences, shadowy figures, out-of-body journeys, and complex visual/auditory hallucinations, as well as amnesia and a sense of missing time. These neurological correlates are suggested as a possible avenue for understanding the subjective experiences of both victim groups.

Table 1: Parallels Between Reports

A table summarizes the parallels between satanist abuse and alien abduction accounts across several areas:

• Context: Escalation of reports in the 1980s, often following key texts; appearance of "retractors" (those withdrawing claims); similar "alternative explanations" canvassed.
• Victims: Predominantly female; repetitive experiences, often starting in childhood; potential "clustering effect" and cross-generational involvement.
• Retrieval: Memories require retrieval over time; amnesia is common, often induced by perpetrators (aliens/abusers) or through hypnosis/regression; accounts may contain contradictions.
• Perpetrators: Multiple "offenders" and victims; a proportion are female; facial characteristics can be distorted; perpetrators have hierarchies and wear special clothing.
• Experience: Victims often report being drugged or in a drug-like state; sexual activity is not the main focus but can be forced and associated with unpleasant experiences; perpetrators use women as "breeders," leading to pregnancy and foetal extraction.
• Aftermath: Victims suffer intense fears and anxieties, PTSD, physical marks, scars, and unexplained pregnancies. Sinister threats and warnings are common for victims, therapists, and researchers.

Conclusion

The article concludes by suggesting that accounts of abductions, like UFO reports generally, can be considered "texts" that might be interpreted through various frames of reference, including "allegory." The author posits that these experiences may belong to a wider category of "strange episodes" with a common origin, potentially linked to folk traditions and even neurological phenomena. The comparison between satanist abuse and alien abduction is presented as a means to understand these complex and often disturbing human experiences.

Recurring Themes and Editorial Stance

The recurring themes are the striking parallels between satanist abuse and alien abduction, the psychological and physical trauma experienced by victims, the role of memory and amnesia, and the search for explanations ranging from folklore to neurophysiology. The editorial stance appears to be one of objective comparison, presenting the claims and research without outright endorsement or dismissal, while acknowledging the significant skepticism due to the lack of concrete evidence. The article aims to explore these phenomena as potentially related aspects of human experience or consciousness.

This document, titled 'SATANIST ABUSE AND ALIEN ABDUCTION', is a section from a publication, identified by page number 63, and accepted in February 1995. It delves into the potential neuropsychological underpinnings of reported experiences of satanic abuse and alien abduction, exploring the overlap in their symptomatology and proposing a common neurological source.

Satanist Abuse and Alien Abduction: A Neuropsychological Perspective

The article begins by noting the similarities between the subjective experiences of individuals reporting satanist abuse and those reporting alien abduction. These similarities include intense fear, amnesia, visual imagery related to past events, sensory and emotional experiences, and implied sexuality. The author suggests that temporal lobe structures might be implicated in both phenomena, not necessarily meaning that victims are epileptics, but that degrees of temporal lobe 'lability' vary across the population.

Research by Persinger (1984) is cited, indicating that individuals with a high degree of temporal lobe lability are prone to experiences qualitatively similar to limbic seizures, even without a clinical history of epilepsy. These 'benign limbic experiences' can include feelings of presence, vestibular sensations, odd smells, depersonalization, exotic beliefs, and flashback imagery, particularly related to childhood events. Standard personality inventories suggest these individuals tend to be anxious, emotionally volatile, and prone to bouts of mild to moderate hypomania against a background of mild to moderate depression. The association between clinical mania and temporal lobe epilepsy (Post and Uhde, 1986) is presented as further evidence for a continuum of temporal lobe activity.

The article explores how a 'benign limbic experience' could be misinterpreted as evidence of sexual abuse. A therapist, particularly one sensitized to the possibility of abuse, might interpret flashback imagery associated with sexual arousal as a significant indicator, prompting further inquiry. An over-zealous therapist might even construe such experiences as grounds for a hypothesis, potentially leading a suggestible client to believe they experienced sexual abuse when they did not. It is noted that people with a high degree of temporal lobe activity are, in fact, suggestible (Persinger and DeSano, 1986).

The 'Bandwagon Effect' and Explanatory Gaps

The author discusses how the current climate of awareness regarding sexual abuse can make the sexual abuse hypothesis plausible for therapists and clients, even without invoking paranoia. Such cases, if they occur, are likely to fall within the 'anomalous memories' phenomenon, sometimes termed a 'bandwagon effect'. This phenomenon is characterized by cases where suspicion is more persuasive than fragmented memories, sensory flashbacks, or ill-defined emotional disturbance.

Beyond the satanist component of abuse memories, the article addresses the striking similarity between accounts of satanic abuse and alien abduction reports. It suggests that the explanatory gap could be bridged by understanding a common neurological source and identifying a 'trigger' experience. Persinger's work offers insights into this potential bridge. The 'common source' might be material accumulated in the right temporal lobe, which has a wider band of receptivity. This material could accumulate through incidental learning in 'twilight' states, particularly in individuals with enhanced temporal lobe activity and 'compartmentalization' between hemispheres. This compartmentalization can be influenced by religious and cultural traditions, repression of childhood trauma, or factors like left-handedness and creativity.

The 'Trigger' Experience and Tectonic Strain

The 'trigger' experience is described as a transient neuroelectrical imbalance between the temporal lobes, potentially induced by situations that directly stimulate limbic structures. This could prompt a micro-seizure, similar to those experienced by temporal lobe epileptics, during which accumulated material from the right brain intrudes upon the left. In the context of abduction experiences, Persinger hypothesizes that magnetic fields associated with intense tectonic strain could provide this stimulation. His earlier studies linked UFO phenomena to geological conditions like fault lines, which are precursors to earthquakes. A tectonic strain field could generate light phenomena (interpreted as flying objects) and localized geomagnetic disturbances, creating the necessary electro-chemical activity in the temporal lobes. Experimental confirmation has been achieved by inducing similar experiences with partial amnesia in the laboratory using magnetic fields focused on temporal lobe tissue (DeSano and Persinger, 1987).

Personal Crisis and Trauma as Triggers

Alternatively, Persinger suggests that personal crisis and trauma can also 'trigger' the visitor experience in individuals with enhanced temporal lobe activity. The mediating agent in this case is adrenocorticotrophic hormone (ACTH) and glucocorticoids, released by stress, to which deep temporal lobe structures are highly sensitive. In the absence of specific cues like UFO phenomena, the material from the right hemisphere intruding into the left could manifest in various culturally determined forms.

Satanic Abuse Memories as 'Visitor Experiences'

Given these parallels, the article speculates that apparent memories of satanist abuse could be included among 'visitor experiences' explicable by this mechanism. The trigger would likely be stress prompting subjects to seek therapy. It is possible that predisposing compartmentalization is a consequence of genuine trauma, including childhood abuse. In such cases, the apparent memory of satanist abuse might indicate actual abuse without the satanic elements. However, the article emphasizes that there is no necessary connection; an apparent memory of satanist abuse could also arise from other factors inducing compartmentalization, with stress acting as the trigger. Hypnotic procedures might also elaborate or amplify the original experience, even if not directly involved in its production.

It is crucial to note that this perspective does not imply that individuals with apparent memories of satanist abuse suffer from psychopathology. The issue is not the experience itself, but its interpretation as a memory of a real event. People reporting these experiences are considered to be clinically within the normal curve.

Implications for the Satanist Abuse Debate

The argument presented highlights remarkable parallels between accounts of satanist abuse and alien abduction, prompting the question of a common cause. The most convincing explanation for the abduction phenomenon is found in neuropsychology, particularly in Persinger's work. The article suggests that a similar explanation might apply to apparent memories of satanist abuse. This is framed as a question requiring serious investigation, given the current debate's dichotomy: one side posits the existence of widespread satanism, while the other views apparent memories as artefacts of therapeutic retrieval processes, fabrications, or psychopathology.

The author argues that the consistency and persuasiveness of victims' accounts are compelling, but also acknowledges the lack of forensic evidence for widespread satanism. The neuropsychological evidence suggests that apparent memories of satanic abuse might be more than just fabrications by therapists. If supported, this could lead to a conclusion that vindicates both sides: satanism is not rife, but apparent memories of satanist abuse are more than mere inventions.

Conference Experience and Final Thoughts

The author recounts attending a conference on 'The Status of Evidence in Child Protection' where Professor La Fontaine faced hostility from some audience members. This incident illustrates the polarized nature of the debate, with 'believers' and 'non-believers' entrenched in their positions. The author's final thoughts reiterate that while 'ritual abuse' exists, apparent memories of satanist abuse can also be artefacts of the retrieval process. However, there may be a significant group of cases where accounts of satanist abuse stem from a subjectively real experience independent of poor interviewing or hypnotic retrieval. The neuropsychological evidence suggests this possibility warrants close examination. A conclusion that reconciles both viewpoints would acknowledge that satanism is not rampant, but that apparent memories of satanic abuse are more than just the product of over-zealous therapists.

Acknowledgements

The author expresses gratitude to Sue Billington and Ian Forrest for their review of earlier drafts, and to the former editor and anonymous referees of the British Journal of Social Work for their invitation to extend the neuropsychological coda.

Recurring Themes and Editorial Stance

The recurring themes in this article are the neuropsychological basis of subjective experiences, the potential for misinterpretation of these experiences, and the debate surrounding satanic abuse and alien abduction. The article adopts a scientific and analytical stance, seeking to explain phenomena through neurobiological mechanisms rather than solely relying on anecdotal evidence or societal narratives. It aims to bridge the gap between seemingly disparate claims by proposing a unifying explanatory framework rooted in brain function and psychological processes. The editorial stance appears to be one of critical inquiry, seeking to understand the origins of these reported experiences without dismissing the subjective reality for the individuals involved, while also cautioning against unsubstantiated interpretations.