Beware, Underlanders, time hangs by a thread.The hunters are hunted, white water runs red.The Gnawers will strike to extinguish the rest.The hope of the hopeless resides in a quest.An Overland warrior, a son of the sun,May bring us back light, he may bring us back none.But gather your neighbors and follow his callOr rats will most surely devour us all.Two over, two under, of royal descent,Two flyers, two crawlers, two spinners assent.One gnawer beside and one lost up ahead.And eight will be left when we count up the dead.The last who will die must decide where he stands.The fate of the eight is contained in his hands.So bid him take care, bid him look where he leaps,As life may be death and death life again reaps.
Not only do skeptics such as Lanning choose to ignore eyewitness/victim accounts of ritual criminal activity, they apparently also choose to overlook the significant number of cases of ritual abuse in which perpetrators have confessed to their crimes. In the Bottoms et al. (1991; 1993) study of 2,292 cases of ritual abuse, perpetrators in 30% of the child cases confessed to abusing one or more children, and perpetrators in 15% of adult cases confessed to perpetrating as well. In the case studied by Snow and Sorenson (1990), two adolescent perpetrators admitted to charges of abuse. Both of these sets of data require further analysis to determine which acts of ritual abuse were confessed to by what number of perpetrators.Corroboration and eyewitness accounts offered by children should also be given serious attention when therapists and investigators can demonstrate that no contamination of the children’s disclosures has taken place. In the case studied by Jonker and Jonker-Bakker (1991), children from different schools and different locales gave accounts of perpetrators, abuse locations, and abusive acts that were mutually corroborating. Accounts of tunnels under the McMartin preschool given by children claiming to have been ritually abused at the school were fully corroborated when the existence and location of the tunnels were documented by a professional team of archaeologists (Summit, 1994)."from Denying Ritual Abuse of ChildrenThe Journal of Psychohistory 22 (3) 1995
It occurred to me that grief is like a tunnel. You enter it without a choice because you must get to the other side. The darkness of it plays tricks on you and sometimes you can even forget where you are or what your purpose is. I believe that people, now and again, get lost or stuck in that tunnel and never find their way out.