The application of extreme heat, or a sharp blade, to the skin can be used as a trauma-conditioning technique. Lit cigarettes and other items are typically used to burn the skin of children during and after trauma-based programming. Perpetrators may, in some cases, be unaware of the operant-conditioning mechanism by which these techniques function to induce splits in the psyche, but nevertheless commit this act out of blind repetition — in other words: It was once done to them during their own abuse as a child; and now they repeat it.
More sophisticated groups burn or cut children during abuse, but are acutely aware of the psychodynamic purpose of these techniques. Taken to extremes, burning or cutting a child during conditioning rituals can — as with many torture techniques — cause splits in the psyche. As we have established in earlier chapters of this book, these splits are useful to programmers because instructions can be given to the resultant part-selves that are created in the architecture of the child's mind. Each part-self can be assigned specific tasks in the internal constellation of alters, while typically remaining inaccessible to the child's normal, waking consciousness.
Burning as a method of memory compartmentalization
The use of extreme heat is used by perpetrators to reinforce the compartmentalization of memory and experience in the child victim. By selective use of burning, often using cigarettes, those who abuse children are able to catalyze the brain's natural response to overwhelming trauma: Namely, dissociation and compartmentalization. As a result, it is very difficult for survivors to retain accurate recollection of the violence and sexual abuse they are subjected to.
Burning catalyses the process of repression
By compounding the already overwhelming trauma of being raped with the additional trauma of being burned, perpetrators ensure that it is very difficult for children to consciously recall what they have been subjected to. This allows the perpetrators to operate with impunity, and instil an (often lifelong) state of fear and submission in those children they abused.
Many survivors enter adulthood with no conscious recollection of the abuse they were subjected to. Instead, a set of symptoms, seemingly without origin, will orbit the survivor. Examples of such symptoms are: Depression; anxiety; alcoholism; suicidality; violence; addiction.
When seeking help from a 'medical professional' to address these symptoms, the survivor will typically find themselves 'medicated'. This is because few practitioners acknowledge the origins of these symptom-clusters as functional adaptations caused by the original abuse. The survivor's biography of abuse often remains hidden, typically for their entire lifetime, visible only as a free-floating series of medical problems and behavioural difficulties.
Don't Fight Back
Burning trains children not to fight back at an autonomic level.
For example, children subjected to cigarette burns administered after, and during, being raped will not fight back during future abuses. Children who are ritually abused by organized groups may also be burned by perpetrating family members and 'friends' of the family outside the group's formal rituals. Often this abuse involves cigarettes. This is because cigarettes are easily obtained, and because the burn can be explained-away as accidental.
Burning on open fires in homes is also a known method of abusing children. Coiled-metal cigarette lighters of the type that are often included in car-dashboards are another typical choice of perpetrators. Some survivors who were burned many times by these car cigarette lighters report that they began to wonder if these devices were installed in cars for the purpose of burning children — such was the frequency with which such lighters were used by multiple abusers.
What is the neurobiological effect of burning or cutting a child?
The burning, or cutting, of children activates the most primitive survival-circuitry in the brain, and has the capacity to strongly imprint fear in a meta-verbal form that cannot easily be accessed or healed. Burning or cutting a child can be the equivalent of installing a virus in the kernel of an operating system. This act of violence often creates a lifelong rift in the organism's functioning and means that when the child becomes an adult, the survivor typically lives in terror and subservience to anyone who resembles the abusers, psychodynamically. In other words: it programs a child to stop fighting against any 'authority'.
Selective burning, or cutting, by child-abusers ensures that any abuse that orbits the burning is likely encoded in a place that is more-or-less impenetrable to conventional psychological treatment. To return to the computer analogy: There is no chance of fixing a problem with an app if the operating system's kernel is compromised. Most therapy operates on the 'app' level of the traumatized system.
Conventional psychotherapy offers few solutions to the ritual abuse survivor — even if the survivor is able to remember glimpses of the original abuse. The tools used by most therapists fail to touch the core of the victim's nervous system where the source trauma of being burned or cut is deeply imprinted.
Trauma-conditioned programs that instruct the survivor to cut or burn themselves after release
After release or escape from a perpetrating group, the survivor who was burned or cut during ritual abuse is likely to burn or cut themselves, should memories begin to resurface. This typically occurs on a subconscious level, and the survivor will be unable to attribute this violence to its original cause.
In these cases, alters in the survivor's system, and perpetrator introjects, will police the survivor's psyche, watching for any attempt by the survivor to remember, or speak out. The child was cut or burned during abuse, as well as when they spoke about the abuse. Now, as an adult, the survivor finds themselves installed with introjects who will burn or cut the survivor. The purpose of self-cutting is to avoid the pain of recalling the abuse, and/or to avoid the pain of being cut, burned, or otherwise harmed by the original perpetrator group.
Such perpetrator introjects are known in psychology as protector-persecutors. They serve the function of protecting the survivor from pain, paradoxically by inducing pain; and they protect the survivor from further abuse by the perpetrating group — paradoxically, by attacking the survivor before the group can attack.
Complex programming routines that induce a survivor to cut or burn themselves
As with other methods of torture, trauma-based mind-control programmers can set up elaborate programming routines in which the child is operant-conditioned to cut or burn themselves if they start to talk about, or remember, abuse.
At the most basic level, this programming involves instructing the child to cut themselves with a knife when they speak out.
The programmer achieves this simply: Should a child in the group speak out, the programmer will hand the child a knife and instruct them to cut themselves. If the child refuses, the programmer will tell the child that if they do not cut themselves, the programmer will cut the child much more severely than had the child done it themselves. If the child refuses, the programmer will cut the child. This process is repeated each time the child speaks out, until the child has been conditioned to automatically cut themselves if they speak out, for fear of the programmer cutting them more severely.
This code will, subsequently, become internalized: Alter(s) in the child's own mind will now play the role of the original perpetrator, threatening other alters with being cut should they speak out. The child is, from this point on, unlikely to speak out, or to cut themselves. What was once a restraint devised by perpetrators in the physical world, has now become an internal set of instructions in the survivor's mind.
However, in the future, should the survivor's need to speak out become stronger, the survivor may return to externally cutting themselves as a method of strongly re-repressing the abuse experience.
Variations on this programming include the programmer threatening to cut or kill another child if the 'offending' child does not cut themselves first. Through repetition of this programming method, the child will establish a pattern of behaviour that, as an adult, may be called 'self-abuse' by naive medical practitioners. In reality, this is a learned behaviour, conditioned through widespread ritual abuse programming, that has taught the survivor that it is better to attack themselves than risk the consequences of recalling and processing the source trauma. It is not self-abuse, but a programmed response to traumatic material rising into consciousness.
Burning can be used in place of cutting in all the examples given so far in this chapter. There are also many variations on these programming methods, and different groups have devised different techniques.
For example, the use of mirrors, combined with cutting and/or burning, can set up multiple layers of alters in the mind of the survivor. We have reports from survivors detailing a cutting method that involved having a large mirror placed in front of the child, who was strapped to a chair. A perpetrator's hands would reach from behind the mirror, wearing the same patterned shirt as the child, and cut the child. This set off a series of vastly confusing affects in the survivor, having been given the impression that they were cutting themselves.
In adulthood, the survivor had both an aversion to mirrors, and in a deep fear that they might attack themselves spontaneously, without reason.
It is easy to see how many people who go to a 'doctor' with such an array of symptoms and fears as these will never find guidance towards the true source of their ailments. Indeed, it is often precisely because of the 'unthinkable' nature of so much trauma-based mind-control programming that these perpetrating groups get away with their crimes. The adult-survivors, and children, often find themselves seeking help from a medical-community whose disease model presumes the problem is within their 'patients' rather than the wider societal landscape.
You can read the next section of this book here.
Previously published sections:
Chapter 1
1.0 Our village is sick
1.1 What is Mind control?
1.2 Engineered Ignorance of the Occult
1.3 The History of Mind Control
2.0, 2.1 Splitting and Spinning
2.2 Near-drowning
2.3 Live burials
2.4 Use of animals and insects
2.5 Association of creativity with pain
2.6 Use of electric shocks as a programming method
2.7 Ritual Murders and their Meaning
2.8 (Part I) Sexual morality, violence, and Power
2.8 (Part II) Sexual morality, violence, and Power
2.9 (Part I) Ritual abuse of babies and infanticide
2.9 (Part II) Ritual abuse of babies and infanticide
2.10 Masks and costumes as common features in trauma-based conditioning
2.11 Food deprivation as a popular technique used by mind-control programmers
2.12 Use of Drugs and Sedatives during Trauma-Based Mind Control
2.13 Use of Music in Trauma-Based Mind-Control programs)
NOTE:
If you are reading this sometime in the distant future, please be aware that this is a draft chapter section from the book Secret Doors, Hidden Rooms: Understanding and Deprogramming Trauma-Based Mind-Control systems which may now be available as a complete and finished book. It will contain much more detail and an updated text. Try searching for it online.