To be a victim is disempowering in the absolute sense – there is no opportunity for healing there. I have been raped but I will not refer to myself as a victim. In my search for healing I’ve concluded that there can be no such a thing as a victim, for if there is, healing would be impossible; it would depend on what others do, and that is something I have no control over. The best I could do is attempt to influence, and hope for the best, and this is emotionally draining and frustrating at best.
The victim mentally is a pervasive and disabling part of our culture. It is woven into the way we speak to each other, into our language, when we say “you make me so…” or “he makes me feel…” or “she made me…” Whether the feeling is positive or negative is irrelevant, when we believe others have the magical ability to make us feel something, we believe ourselves to be a victim. But how can I say that in the awful scenario or rape, for instance, that the person raped is not a victim?
Let’s be clear, a person who is raped has had a horrible thing done to them, but no one can control how they will react to and feel about the rape. In the climate of a victim mentality culture, however, most people who have been raped expect that others should do or say something to make healing possible for them. Feeling retraumatized and revictimized by the reactions of others is common. Many people who have been raped report that the reaction of the community, that often protects or apologizes for the rapist, was just as, if not more traumatic then the actual rape itself. I can attest to this since this has been my experience. I was expecting my friends, family, and community to rally around me, and instead I was met skepticism, silence, and even anger. In order to heal, it has become blatantly apparent to me that I cannot rely on others, and I cannot wait for them to “come around” to my point of view. I have allowed myself to be “revictimized” because I felt powerless, because I felt like a victim, because I believed that others have the power to give me my health and happiness or take it away.
A victim is by definition powerless. A victim has no control, and is at the mercy of others. I am convinced that even if a person forces another to submit to them physically, power – true power – has nothing to do with a physical offence. Only the perpetrator’s fear, self-hatred, and feelings of powerlessness can inspire such acts in an effort to regain the lost sense of power. Again, it is magical thinking at work when the perpetrator believes that power can really be taken or exchanged between individuals. If your friend felt powerless could you offer to give him some of your power by choice if he insisted he was hopeless? Could you choose for him? No.
Understand that the definition of power I am referring to has nothing to do with money, or politics, or hierarchy. That has to do with material control. I’m talking about another person’s ability or inability to control your internal state of being, of feeling, of thinking. It cannot be done! Only YOU have the power to control your inner state and that is the only true power that anyone can ever have. All other “power” is an illusion, but the illusion undoubtedly looks very real simply because so many of us buy into the belief that we can be made to feel like a victim by someone else.
I know all this and yet the victim mentality is still the default explanation my mind resorts to whenever I feel imposed upon by others or by situations. It is like a software program that runs in my brain, and healing is going to require my full attention and a commitment to changing the false belief that others can “make” me feel anything at all. Even in the positive instance, for example, when I feel swept off my feet by a lover, I must recognize that the feeling comes from me, and not from them. Another might not feel such lust or love toward that person as I do, therefore my feelings comes from me and only me, and have nothing to do with the inherent qualities of that person.
To heal I must change my fundamental beliefs I have about the world and myself, I must see things through new eyes. What it really comes down to is destroying my belief in a lack of free will, my belief in thought control, for when I acknowledge my real power I see that no one can control my thoughts. In fact, to believe such a thing is in the interest of those who wish to “take power” away from me. It is to their benefit that I believe I have no control over my emotional reactions to them, that I fear them and fear how they can “make” me feel.
Once again I must be aware of the flip side of the coin here. If I allow myself to have the belief that others can take my power away, then I must also believe that they can give it back to me in a gesture of “helping.” The only real help others can give is to show me how to help myself, to inspire me to be the change I want to see. But the belief that another can simply give me power, that I can simply buy my healing from a therapist or a pharmacy, is nothing but a illusion, and indeed it is “giving away” my power to another. This is dangerous, for it even allows for self-interested corruption to function under the guise of helping. There is nothing wrong with seeing a therapist, as long as I am not expecting them to “heal me,” but instead expecting them to partner with me and show me the work I must do for myself. In terms of taking pharmaceutical drugs, I can’t see any potential for healing, only numbing.
The expectation that others need to do something differently or change in order for me to heal or be happy will forever be unfruitful. No one is going to give me anything, even if they wanted to they cannot. Even the truly benevolent do not have any power to help me, just as the truly evil do not have any power to hurt me. It is a choice, and I must defend against my false belief in either sense and take my healing into my own hands. I must work with others who inspire me to find that truth again and again, others who know this and practice it in their own lives. When I take stock, it’s true that the only time I’ve ever experienced any real healing is when I took responsibility for my own health and happiness. Others can point toward the path, but I must walk it myself.
I still have post-traumatic stress disorder – PTSD – from being drugged and raped in 2007. I used to just think that the PTSD symptoms were just negative personality traits of mine. I thought I was just irritable, easily provoked, and agitated by nature. I thought I used marijuana habitually because I was too “weak” to give it up, and yet I was aware that I felt more “normal” with it than without it in terms of sleeping, eating, and mood. I’ve never sought an official diagnosis, but since February 2011, when I became consciously aware of the rape, it was suddenly painfully obvious to me that I’d been suffering from PTSD for years.
I’ve always felt shame when expressing my “negative personality traits,” and simply attributing them to PTSD has made no difference in this respect. Perhaps the shame is there because I haven’t taken the time to appreciate the adaptive purpose PTSD can serve? I feel I’ve begun to gain a deeper understanding by reading Trauma and Recovery: The Aftermath of Violence – From Domestic Abuse to Political Terror by Judith Herman, particularly of how PTSD initially affected my life immediately following the rape, even though I was completely unaware that it had happened.
You might be wondering how I could not be aware of being raped – I wondered that too! I can only assume that because I was drugged unconscious, and perhaps also because I was badly injured during the rape, my conscious mind automatically denied the possibility of rape to me, this being an adaptive response so I could remain functional. It wasn’t conscious denial, it’s just the prospect of rape didn’t even cross my mind. As Herman notes, “This voluntary suppression of thoughts related to the traumatic event is characteristic of traumatized people.” I told myself it was just that I had a mystery back injury from drinking. “Did I fall?” I wondered to myself. The point is, after the rape, I was unaware that rape had occurred, and yet my life began to disintegrate before my eyes. At the time it was a mystery to me why I felt compelled to make so many bad choices, but compelled I was and there was no stopping it. This post is an attempt to understand this “bad behaviour” as adaptations for survival instead of simply shameful behaviour.
After the rape, I was suddenly afraid to live alone, so I moved in with Sam, someone I’d just started seeing and barely knew. I couldn’t roll over by myself to get out of bed due to the rape injury, so I told myself that I simply needed Sam to help care for me. My job performance immediately crumbled into shit, and as I watched myself fail I felt powerless to fix it, but also felt uncharacteristically neutral about it. I was more confrontational with bosses, and more antagonistic with peers. I started drinking heavily and blacking out regularly. I just trusted that Sam would take care of me and babysit me when I was drunk, which he usually did. I wasn’t attracted to him, and I was in no emotional state to be dating anybody, but I knew he’d do anything for me, so… in that respect he was perfect! Sam eventually pushed for sex, and I was so numb I let him and honestly didn’t care if he was using me. I broke things off with the attractive Italian architect I’d been seeing because I didn’t want him to know what a mess I was. I now know all of this was a reaction to the rape, but at the time I hated myself for letting everything go to shit and could make no sense of any of it. The only explanation was that I was a terrible person, and that’s what I believed about myself.
In Trauma and Recovery, Herman discusses the three cardinal symptoms of PTSD: (1) Hyperarousal; (2) Intrusion; and (3) Constriction. Having read examples in the book about how these symptoms manifested in others, I was shocked to see how my “bad behaviours” were actually attempts at mastering my own feelings of helplessness and reestablishing a sense of control of my environment.
Hyperarousal is the first cardinal symptom of PTSD. It means constantly being on guard for something bad to happen. For me, this first manifested as insomnia, explosive anger, and aggression, but years later has turned into generalized anxiety and a fear of alcohol, night clubs, and even fear of walking past strange men on the street. I have a strong startle response to loud noises as well, and was recently reminded of this when Hallowe’en fire crackers started going off two weeks ago. The question is, how is any of this helping me?
The adaptive purpose of this chronic arousal of my nervous system is that I “feel ready” should I be faced with any further traumatic events. It’s actually an elaborate illusion of smoke and mirrors though, since there’s really no way to prepare oneself for an unknown future trauma. Rather than offering me any real control, hyperarousal serves to allow me to feel a sense of mastery and control over my environment when in fact no one is capable of that level of control. Complete vulnerability is the fundamental state of humanity, and that’s hard to accept for anyone. Even those who have not been traumatized feel a false sense of control over their environment when in truth, if someone really wanted to hurt them they could find a way to do it. But there’s comfort in this illusion, and therefore it is adaptive.
Intrusion is the second cardinal symptom of PTSD. It is a replaying of the trauma, either in dreams, in actions, or in words. Herman explains that people often feel compelled to “recreate the moment of terror, either in literal or disguised form,” and that “in their attempts to undo the traumatic moment, survivors may even put themselves at risk of further harm.” Since I had no conscious memory of the rape, for me the intrusion manifested more like it would for a child who’s play scenes reenact an early trauma of which the child has no conscious memory. For me, it seems this played out as drinking heavily and blacking out, and also letting Sam “rape” me. Herman further explains that even when voluntarily chosen, there is something about these reenactments which feels involuntary. These behaviours appear maladaptive on the surface, but there is something more subtlety adaptive at work here.
Freud called this reenactment the “death instinct” since he could not understand why a person would voluntarily place themselves in great danger again and again. I certainly could not understand why I was doing these things, only that I was compelled to do them. I can see now that I was unconsciously trying to recreate the scenario so that I might gain mastery over it. I had more control when I made myself lose consciousness then when I was forced unconscious by another. I had more control when I agreed to be “raped” than when I had no choice in the matter. Dreams that replay the trauma are also part of the intrusive symptoms, but I would not experience an intrusive dream until four years later, which was an exact replaying of my memory of leaving the rapist’s apartment, and not really a “dream” at all, a quality shared by the traumatic dreams of other PTSD sufferers. After I had that dream, I indeed found a way to master the situation by reverse engineering and fixing my rape injury.
Constriction is the third cardinal symptom of PTSD. This means going numb, giving up, being the proverbial “deer in the headlights” calmly surrendering to death or danger over which you have no control. This is the response seen in animals caught by a predator, knowing they face certain death. I felt this most in my inability to respond to the fact that my life was disintegrating before my eyes. I also experienced constriction when I cared nothing about letting Sam use my body for sex. It’s like it wasn’t even me, like my body was no longer a part of me. It was a simple trade-off for the protection I needed and was in no way an expression of sexuality on my part. Sex was the furthest thing from my mind. Taking drugs or alcohol in hopes of intensifying the level of dissociation is also part constrictive symptoms, and I was drinking every single day to achieve maximum numbness. Years later I was, until recently, using marijuana on a daily basis to deal with the constant anxiety I felt. One of the unexpected side effects of ceremonial shamanic use of ayahuasca was no longer feeling the urge to numb myself with substances every day, and I truly feel that this was where healing began for me.
Although constriction is a merciful reprieve in the moments before death, or expected death, its continuance is ultimately maladaptive to healing if one survives the attack. Healing only happens when we feel, and numbing my feelings day after day was a huge obstacle to healing. I feel my substance abuse was one of the most shameful aspects of my PTSD because I attributed it to shortcomings in my personality, not understanding its purpose. It was only after I no longer smoked every day that I understood and forgave my reasons for it, so harsh was my judgement of it.
Now that I have a better understanding of how PTSD has affected my life, I hope it will be easier to accept that I’m human and not superhuman, and that I was simply reacting to a trauma in ways that were normal and ultimately adaptive for me following the rape. The shame I feel about these behaviours has been felt for a number of years at this point so it’s now a case of deconstructing false negative beliefs I’ve created about myself, and honestly, I feel better already after simply writing this post. This post focused more on how PTSD initially affected me, and less on how it has morphed as the years when on, but that is definitely something I’ll be writing more about in a future post.
If you have any stories about how PTSD has affected your life, I’d love to hear about it in the comments. Although PTSD looks messy on the outside, it’s all just an instinct for healing and mastery. However, I also feel that in my experience and on the grand scale, PTSD symptoms have been adaptive behaviours to simply feeling powerless. What has made all the difference for me is knowing that I have the power to manifest healing in my life, and that I do not have to be a passive reactor to my environment, using these behaviours as crutches to limp through life. I don’t always remember that I have this power, but I do my best to remind myself of it often. I have the power to heal myself, I have the power to choose change, and I have the power to be happy.
~ “Enjoy where you are or you will never get where you’re going. Enjoy where you are and you will BE where you are going.” – Bashar, channelled by Darryl Anka
If you suffer from herpes, at one point you might have experienced feeling like you’ve been unfairly turned into some kind of sexual leper now at the mercy of an unpredictable virus hiding in the shadows of your nervous system, waiting to strike at any moment. Most people go through an emotional crisis upon developing an obvious herpes sore for the first time, or getting back a positive test result for herpes, because herpes is for life, right? You are now expected to divulge this information to new romantic partners so they can choose whether or not they want to touch your gross herpes leper body and risk “infection.” Thanks to a rogue scientist, however, it turns out, there’s actually no evidence whatsoever that you’re infectious! You can’t give it and you can’t get it.
According to virologist Dr. Stefan Lanka, Ph.D., none of the medically relevant viruses have actually ever been isolated, and therefore there is no proof of their existence. This includes influenza, HIV, HPV, HSV, and others. In a 2005 interview, Dr. Lanka states that viruses have a supportive role in the interaction of cells, and that they are components of simple life forms and do not exist in complex organisms such as plants, animals, or humans. He also stated in the same interview that antibodies are soluable blood proteins which play a central role in wound healing. I couldn’t find the actual interview where these quotes were taken from (it may only be available in German), but the secondary source is the lecture videos Virus Mania 1 and Virus Mania 2, by Caroline Markolin, Ph.D.
NOTE: I eventually found an English translation of the 2005 interview with Stefan Lanka. You can read it here.
Dr. Lanka also notes that pictures of so called viruses, often found in medical textbooks, can’t claim to show a virus if they do not also provide the original publications which describes how and what from the virus was isolated, and that these original publications aren’t cited anywhere. So what are the pictures of? According to Dr. Lanka, “The photos of the alleged viruses are not showing an isolated virus but cells or cell particles.”
Dr. Lanka has encouraged people not to simply believe him, but to instead ask the medical establishment to provide documentation regarding virus isolation. This was in 2001, I believe, and no documentation has been provided to date. He has been looking into the issue since 1994. Now of course there are going to be people who notice that they should have been exposed to the virus but who don’t show any symptoms, and people who show symptoms but are mystified as to how they could have been exposed. But since it’s taught to us all in our younger years that the infectious herpes virus is just a part of life, a whole viral mythology has been introduced to explain that you can carry the virus and never have symptoms, and you can pass the virus on to someone else even though you’ve never had any symptoms. Even if you’ve never kissed anyone, that cold sore could be from grandma, and if you’re a virgin, it could be a mix up at the lab.
So if there is no virus involved, what’s the freaking deal with your symptoms? Let’s look at it from the German New Medicine perspective. In GNM, skin conditions (any condition involving squamous epithelial cells) are simply biological programs running in the body that relate to some kind of touch conflict, or “separation conflict,” which cause meaningful changes in our tissues to support us through the conflict. The body’s biological programs run in two phases: a conflict-active phase, and a healing phase, where the healing phase generally runs as long as the conflict-active phase. The intensity of healing phase symptoms will directly reflect the intensity of the conflict.
A condition that occurs on the lips or genitals has a high probability of being related to sexual and romantic touch from another person, but can also be caused by things that we don’t want touching us, like a dirty straw, or a rapist. In the case of herpes we can equate the conflict-active phase with what is called the “incubation period” of the “herpes virus,” which is usually 2-14 days. Interestingly, the healing phase, which is where the sores appear, also tends to last 2-14 days on average as well.
In the conflict-active phase, there are no herpes symptoms. In fact, the area where the herpes sores will later appear is actually going through a process of numbing. This is the whole point of the biological program running in your body! To protect you from feeling either the separation or touch you don’t want to feel by numbing you. When the conflict is resolved, that’s when, for some, that magic tingle kicks in and you know the sores are on the way! Either way, the sores are painful and have a purpose to heal the numbed area and return it to normal.
I was introduced to this explanation for herpes at a GNM seminar, and I became so interested in the various manifestations of skin conflicts that I continued to explore the idea on my own. In comparing image search results on Google, I couldn’t help but notice that herpes sores look very similar to another very common condition that also involves the mucosa tissue of the mouth – canker sores. I also noticed that the symptoms of both conditions are virtually identical!
- Both are ulcers or lesions that occur either singly or in clusters on the oral mucosa
- Both can begin with tingling, itching, or burning sensations
- Both can present as either blisters or ulcerations
- Both are painful.Both can be accompanied by fever, swelling, general bodily discomforts
- “Low immunity” conditions can make people susceptible to both
- Emotional stress can be a factor in both
- There can be inflammation and swelling in both
- Both take about 2-14 days to heal
- Healing in both can be hastened with B-12 vitamins, iron, and folic acid
The only difference in these two conditions appears to be the purported causation. Apparently there is no known cause for canker sores, and they are said to not be contagious. However, the infamous HSV virus supposedly causes cold sores, making the condition “contagious,” and you, a virtual leper to romantic partners and prospects. How fun for you!
Now, just because Dr. Lanka has found no evidence whatsoever for the presence of a herpes virus (or any other medically-relevant virus) does not mean that it doesn’t exist. However, if they do, their purpose would be to help reconstruct the body while it’s in healing, as Dr. Lanka has stated, and just like GNM has shown for the role of candida and bacteria in other tissues in the body. So even if one day a herpes virus is isolated, we can rest assured it’s a helpful microbe, and NOT the reason you’re having symptoms.
I have a little anecdote to share regarding herpes conflicts. Years ago, a friend of my ex had kissed one of my friends. This is a very good friend of mine and I had never seen her with a cold sore before. He, however, developed his first cold sore the very next morning! Usually it is stated that there is an incubation period before the sore appears but for him it was instantaneous. He was so pissed! He was convinced that my friend had given it to him. Knowing what I know now, I can see that he was probably in a conflict-active phase where he missed the touch of kissing a woman. Once that wish for contact was fulfilled, he went into healing, and boom! Cold sore.
I wanted to get into the wacky world of herpes testing in this post as well, but it’s getting a bit long, so I’ll save that for next time. However, I will say this: the amount of false positives is of particular concern since not one of the tests offers direct evidence of the virus, only other markers assumed to be associated with the virus. So congratulations to us all! It appears we can neither contract herpes from anyone or infect anyone, and, if the herpes virus does exist, it’s not what’s causing your sores, it’s what’s helping to heal them. I think that’s cause for celebration! Happy Hallowe’en!
“The alleged viruses are in reality micro-particles produced by the body cells themselves.” – Torsten Engelbrecht and Dr. Claus Köhnlein M.D., Virus Mania: How the Medical Industry Continually Invents Epidemics, Making Billion-Dollar Profits at Our Expense
* Disclaimer: I am not a doctor and this is not medical advice.
Don’t ask for permission to be who you are.
Don’t ask for anyone’s approval.
You don’t need to be sexy or nice.
You don’t need to be anything to anyone.
Say what you want to say.
You are not the cause of anyone’s feelings.
Nothing outside of you is the cause of your feelings.
You are worthy of everything you need and want simply because you exist.
You are choosing your state of being at every moment.
The world means whatever you want it to mean.
No one is going to give you anything.
If you want your freedom and happiness, it’s yours for the taking.
~ “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.” – Viktor E. Frankl
I often use the metaphor that my life used to be like a building that was beautiful on the outside, but dark and decrepit and languishing on the inside. Nothing gets spared when you experience sexual abuse as a child or experience being raped. It makes a complete mess of everything and you don’t even know it until you know it.
I was afraid to live because I thought I was a bad person. I was a bad person because of all the things I’d do to cope with feeling bad. I was even bad for wanting love, because bad girls don’t deserve love. People only want them for sex. And women who are good for sex are whores. And whores are bad too. But I was only good at being bad.
I wasn’t brave. I was busy running away from the problems and pain but one day all my demons caught up to me, and it was going to be them or me. I was so sick and tired of being unhappy in this beautiful but languishing building that I finally wanted to see what was hidden inside, so I lit a match to see the horrors for myself. And there they were hiding in the shadows, all of my demons. Everything in my life finally began to make sense, and I could see I wasn’t bad after all, it was the demons, and the demons had to go.
But how does one kill a demon? I tried to chase them out many times before but it was ayahuasca that taught me the only way to kill a demon is with fire. They must be charred into ash and returned to source, and this is how I accidently burned the whole building to the ground.
I watched piece by piece as my life burned up, every piece of what I thought of as “me,” drenched in flame and reduced to ash, crumbled and disappeared, and I saw that the demons I tried to set fire to were just shadows cast by my own structure. I saw that the only thing to fear was myself, and the fire’s transformative alchemy spared me no dust-covered illusions from my attic. It left me naked and nameless and powerful.
Every relationship I had changed, because I had changed, and there was nothing I could do as I watched the old relationships burn, for they were just reflections of me. I was laid off from a job where I was unhappy, I left my showroom perfect apartment, and I began to operate on an unapologetic level where I could just exist and not have to answer to anyone but myself. When I was all that was left, there was no more fear; there was nothing to lose anymore, and that is what set me free. That is what showed me who I am really am and what I’m really made of.
~ “Expose yourself to your deepest fear; after that, fear has no power, and the fear of freedom shrinks and vanishes. You are free.” – Jim Morrison
This has been a difficult post for me to write. I intended to have it written a couple days ago, but I find myself in repeated resistance. Every time I write a few lines, I invariably find a distraction. This is a subject of immense interest to me in my quest to understand why I was sexually abused by my father, but for the same reason I find it a bit hard to stomach. I hope this is helpful for others on the same quest or for those who are simply trying to understand the question of “Why?”
This post is meant to clarify the reasons why men sexually abuse children. It is a continuation of Part I which discusses drug-assisted rape. The title, “Why Men Rape,” is appropriate when discussing child sexual abuse because rape was part of my experience of being sexually abused as a child, and also because I find it hard to call the involvement of a child in adult sexual activity anything but nonconsensual. The short answer to “why” is… because offenders made the choice to offend, albeit with a compelling feeling to do so. I wish to explore the common pattern for how men come to make that choice.
My main source of information has been a book by Douglas W. Pryor, titled Unspeakable Acts: Why Men Sexually Abuse Children. Pryor conducted a pioneering study of thirty convicted sex offenders, and gathered data on the thoughts, experiences, and behaviours of these men. It is the first in-depth, qualitative, and narrative-based study of its kind.
As was already established in my post on rape culture, the characteristics of the average child molester are virtually indistinguishable from those of the average man. The way they walk, the way they talk, they way they seduce, the way they objectify and sexualize others. However, one factor appears to influence which men choose to sexually abuse children – and that is experiencing sexual abuse in their own childhood but not understanding it as such.
This can mean having fond memories of being sexually abused, and framing that abuse as affectionate and/or erotic rather than traumatic. Offenders who did experience the sexual abuse of their childhood as “unsettling and confusing,” were typically blamed by parents or other nonoffending adults and made to feel responsible for the abuse, or they were simply ignored and given the impression that it wasn’t that big a deal. In any case, the perpetrator was not understood to be an abuser per se, and the victim was given no feedback to suggest that there was anything wrong with what the perpetrator was doing to them, and that is was their fault it was happening.
The larger cultural context of silence and secrecy around taboo subjects like incest and sexual abuse also do nothing to curb the young victim’s blurred sense of acceptable boundaries, sexual respect, and personal physical space with others.
So with their own abuse framed as not having been abuse, these men went forth into the world, and often when they were around children who were the same age as they were when they were abused, they experienced some unexpected sexual feelings arising in them. This was generally precipitated by a cluster of negative life experiences, which occurred in mostly random combinations, although there were only six general themes that those interviewed experienced: feeling trapped, sexual problems and boredom, loss of male authority, engulfment in masturbation and porn, major emotional shocks, and feelings of sexual inadequacy.
The men chose to cope with these challenges by feeling unhappy and disconnecting emotionally, and yet they still strongly desired an outer change in their circumstances. It is my observation that these men feel powerless in their lives and have no sense of being able to change their circumstances, or failing that, to change their own state of being in order to experience their circumstances differently. Many appeared to feel as if they had no choice in the matter of offending and felt that their urges were simply “uncontrollable,” and thus found ways to justify their actions so that they could live with themselves.
The moment of shifting in adulthood from being a nonoffender to an offender was clearly demarcated in the memory of nearly all thirty of the convicted sex offenders. They could pinpoint the specific moment and circumstances in which they made their “shift.” The fact that this is remembered so clearly indeed shows that the men were aware that they were making a choice which would take them across a moral boundary, but they could not deny the strong sexual feelings that arose in them, often for a specific child victim.
And this is the critical point of no return: the transition into offending is completed precisely because these men are able to reframe their sexual feelings for a child as acceptable in order to justify their actions, no doubt a remnant from their warped understanding of their own sexual abuse history. As Pryor notes, “without this interpretive bridge, the crimes reported by the men here would not have occurred.”
After making the shift and choosing to offend, multiple methods of approaching and engaging their victim were tested and locked into if compliance resulted. During their career as an offender, the men often felt guilty about their behaviour, but numbed it with busyness, alcohol, TV, etc., and some even projected their guilt onto the victim, lecturing them about their immorality. In every case they found a way to justify their behaviour, often putting the responsibility on the victim to stop the abuse.
It’s like their whole childhood repeating itself! And situations that bring up their pain will persist until these men heal from the abuse inflicted on them in their own childhood. I view their poignant moment of crossing the moral boundary into being an offender as their psyche trying to show them they have a wound to heal. The issues they have from their own childhood abuse are still with them and are literally reflected perfectly in their own reactions to life’s circumstances. Some men even chose child victims who had specific features that reminded them of their own abusers, such as hair colour. It’s really all just a convoluted effort to heal something.
These men put responsibility on the victim to stop the abuse since they were made to feel responsible for their own abuse. Their feelings of powerlessness, perhaps from not being able to control the abuse in their childhoods, led them to feel unable to change their circumstances, to feel like a passive victim of circumstances. This is really important to get. We all have the power to change our state of being if we don’t like the circumstances we’re in, and thus change the way we feel about the circumstances. Sometimes we can simply just change the circumstances, but not always. Still we’re all ultimately capable and powerful. The only thing standing in the way is negative beliefs. These child molesters had no life experiences to illustrate that they had this power, nothing to show them that they could choose to change their belief that they are a passive victim.
Silence and secrecy are what keeps this twisted little circus rolling, and branding offenders as monsters doesn’t help. The depths of my own anger surrounding this issue make it difficult to say what I’m about to say, but it is indeed the true that these men deserve some compassion from society. It is not to excuse, but simply to understand. In fact, it is in the best interest of child victims that we feel some compassion since the ugly stigmatization with which child molesters are branded can leave an offender feeling even more trapped and unable to reach out for help, which only exacerbates the issue and leads to more offences. This Louis C.K. stand up bit has been called a tasteless joke, but he is indeed on to something with his idea that we take it down a notch when it comes to “kid having sex people” because at least then “you get the kid back.”
~ “Every situation properly perceived, becomes an opportunity to heal.” – A Course In Miracles