Jan 21, 2013

Ask Yourself

The following is a helpful list of questions to aid you in assessing a possible intervention/mediation:
  • Is the person in a controversial group?
  • What evidence do you have that the person is in the group?
  • What evidence do you have to show the person is more than a casual member?
  • Do you consider the group to be benign, high demand or destructive?
  • Do you have information/documentation to support your views?
  • How is the person’s group involvement adversely affecting their life?
  • Who sees the adverse effects of group membership on the person, other than yourself?
  • What is the quality of your interpersonal relationship with the group member?
  • Does the person have a weak or strong bond with the family?
  • Is there a stable family environment?
  • Are you emotionally prepared for the possible ramifications of an intervention?
  • Are you prepared for all possible outcomes of an intervention?
  • Were there signs of mental illness, or adjustment problems before joining the group? Has this changed?
  • Are there resources available if the member decides to sever their ties to the group?

When You're Asked About Cults


From Easily Fooled by Robert Fellows


The two questions that I am asked most often about cults are “How can you tell if a group is a cult?” and “What can I do if I know someone who is in a cult?”

IDENTIFYING A DESTRUCTIVE GROUP

In asking the first question, people usually mean “How can I tell if a group is destructive?”  A group can be deviant or heretical in its beliefs without being destructive.  A group can also be destructive without holding particularly unusual beliefs.

Psychologist Michael Langone has defined a destructive group as one that employs any or all of the following tactics:

1. Manipulation and deception

This technique is seen especially in recruiting new members.  For example, someone has a “business proposition” for you, but they won’t tell you exactly what it is until you come to a meeting.  Then it turns out to be a familiar direct sales scheme.  Or a group says it’s not a religion when recruiting new members, but claims to be a religion at tax time.

2. Exclusivity

The group claims or implies that it has the only right answer to a specific question or problem.  An example might be an anti-war group that will not appear on a panel with other anti-war groups, but only do a presentation by themselves because the other groups “do not have the right solution to the problem.”

3. Psychological or financial exploitation

Some indications of this manipulation are that the member is spending a lot of money on the group, borrowing money, or donating a lot of volunteer time to the exclusion of other pursuits.

4. Totalitarianism

The members are expected to think, feel, and act in a manner prescribed by the group—all the time.

5. Psychological damage to the member or to his or her family

This is seen especially with groups that try to separate members from their families, either physically or emotionally.

A group can be destructive without claiming to be a religion or to offer a new self-improvement method.  Rather than attempting to determine if a group is a “cult,” I try to get people to see how any group or even a relationship between two people can be destructive to personal freedom if it is manipulative.

CULT COUNSELING

Before attempting to follow any of these suggestions, it is most important to do an assessment of the presenting situation. Get the help of someone who is qualified, and determine what the underlying problem really is, and how it may or may not be a case of cultic manipulation. If it is appropriate to your situation, then the techniques for communicating with those who are involved in manipulative groups or who have undergone a sudden personality change consist primarily of:
  1. active listening and,
  2. creating an environment in which change can occur.

It is most important to keep lines of communication open.  If you are the member’s friend or family member, leave the door open for him or her to come back at all times.  Use active listening and remain calm.  Make sure the member knows that you are really listening.

Make “I statements” about your position and feelings.  You can say “I am uncomfortable about this group,” but avoid arguing the group’s philosophy.

The member will have plenty of ammunition to combat such arguments.  Generally it is advisable to avoid ultimatums, orders, force, punishment, or rewards for leaving the group.  Don’t try to buy the member’s mind.

Communication with family and former friends is important for reintegration into life away from the group.  Talk about the member’s past, former relationships, and life before the radical change.  Maintain communication with others in the member’s life as you counsel him or her.

Keep arguments about the beliefs of the group to an absolute minimum.
This is especially difficult to do.  Avoid polarization, name-calling, and even the use of the word “cult.”  Remember: deviant or heretical views by your standards are not necessarily destructive.  Try not to deny others’ desires for spiritual meaning.  Remain open-minded and avoid rigid positions.
Instead, focus on the restriction of free choice due to manipulation and deception.

Learn about the group in question so that when absolutely necessary you can discuss it intelligently with the member.  To learn about the groups beliefs, you can read the group’s own literature. As you do so, stay in conversation with an expert on cultism. You do not want to be influenced by the group yourself! 

If you seek a therapist, choose one who is experienced in cult counseling.
Be aware that victimization by cultic manipulation is different from mental illness. Avoid therapists who use coercive deprogramming techniques or who employ psychologically dangerous models of therapy.  If you consult with lawyers, make sure they are familiar with cult-related litigation.

Limit your personal involvement with the destructive group.  Don’t underestimate its ability to convert you.  It is usually best not to lend or give the member any money.  This will be difficult for close friends and family members, just as it will be difficult to make clear "I" statements about your discomfort.

It seems to be most effective to take a moderate position, focusing primarily on manipulation and deception in destructive groups, rather than on the perceived irrationality of their belief systems.


Easily Fooled

Jan 20, 2013

Former Cult-Member Support Group - Encino, CA


In December, 2012, I will be starting my next Former Cult-Member Support Group. This group is for those who have been in a cult, or cult-like group. Family and friends of those in cults are welcome, as well.

I am a therapist who has worked for over 20 years with people affected by cults. I have helped those who have left a wide variety of cultic situations. This support group is intended to:

  • Help you develop a greater understanding of manipulation, control, influence, and fear-inducement,
  • Help you address, in a safe environment, the confusion, hurt, loss, sadness, anger, or worry you may be feeling because of your experiences,
  • Help you connect with others who understand.
 
The Details:
 
The group will be 90 minutes long, and the cost for each group is just $40.
It will meet every other Saturday. The first group will be held at noon. We will determine as a group if that is a good time for a majority of the group attendees.
 
  • The first group is scheduled for Saturday, December 1st, at 12 noon.
  • It will meet in my office (6255 Ventura Blvd, Suite 806, Encino, CA 91436)
  • Please let me know if you will be attending.
  • Feel free to pass my phone/email along to others who you feel would benefit from this resource, and I'll be happy to speak with them about it.

 
Take care ~ 


Rachel Bernstein, LMFT, MSEd
Licensed Marriage and Family Therapist
16255 Ventura Blvd, Suite 806
Encino, CA 91436
818.907.0036
rbpsychology@gmail.com                        

Ex Jehovah's Witnesses Support

This page was created for ex-JWs to meet, discuss experiences, and encourage one another while "deprogramming." 

Jan 14, 2013

From Deprogramming to Thought Reform Consultation


Presentation by Carol GiambalvoDiscussants: Joseph KellyPatrick RyanHana Whitfield

AFF Conference, Chicago, IL  November 1998

Deprogramming

Early on, according to what some "old-timers" have told us, groups such as the Children of God allowed parental access -- even visits to the group -- until a number of parents were successful at convincing their adult children to leave the group. Then the Groups began severely restricting parental access. 
In the mid-1970s parents began reporting their adult children's involvement in new religious (and some non-religious) groups that many call cults. They reported rapid personality changes and concerns that their loved ones were dropping out of school, shunning previous friends and family and devoting themselves full time to working for these strange new groups to which they pledged their total allegiance. Many parents concluded that their children had been brainwashed. 
Parents were doing what they could to rescue their children from what were perceived as dangerous situations. Through trial and error, the controversial process of deprogramming developed. In the 1970s it became the preferred means of rescuing a cult member, as to many it was perceived as the only way a cult member could leave a cult. As we witness today, this is a misperception as thousands of cult members walk away from cults annually. In fact, in very unofficial polls taken at conferences and AFF recovery workshops, the majority of people attending are walkaways. But at the time, families based their decisions on the prevailing information. And a good part of that decision was based on the fact that in some groups, members were zealously protected from parents, often having their names changed and moved from location to location. 
We must add here that not all deprogrammings were "rescue and hold" situations. There were some where the group member was free to leave at any time and there were some where ex-members sought voluntary deprogramming. 
But for our purpose today, and in our thinking, we will use the term deprogramming to mean an involuntary situation, exit counseling to mean a voluntary situation, and thought reform consultation to mean an entirely different approach and we will seek to explain the differences and the history. 
Media coverage -- even to some extent today -- hyped the drastic deprogramming approach and further spread the concept that it was parents' best, if not only, option. 
Deprogramming was controversial because it involved forcing a group member to listen to people relate information not available in the cults. Some state legislatures  passed conservatorship legislation to legalize the process, one of which was vetoed by the governor. Later the opposition to deprogramming and the recognition of the effectiveness of less restrictive alternatives grew. 
In deprogramming, group members were sometimes abducted from the street; although more commonly they were simply prevented from leaving their homes or a vacation cabin or motel. Deprogramming often succeeded in extricating the family member from the cult; nevertheless it failed more often than many realized and sometimes lawsuits were filed against parents and deprogrammers. In a few cases arrests and prosecution resulted. 
The actual process of a deprogramming, as we see it, differs a great deal from voluntary exit counseling. Some of the ideas about cults and brainwashing prevalent at the time contributed to that process. It was believed that the hold of the brainwashing over the cognitive processes of a cult member needed to be broken -- or "snapped" as some termed it -- by means that would shock or frighten the cultist into thinking again. For that reason in some cases cult leader's pictures were burned or there were highly confrontational interactions between deprogrammers and cultist. What was often sought was an emotional response to the information, the shock, the fear, and the confrontation. There are horror stories -- promoted most vehemently by the cults themselves -- about restraint, beatings, and even rape. And we have to admit that we have met former members who have related to us their deprogramming experience -- several of handcuffs, weapons wielded and sexual abuse. But thankfully, these are in the minority -- and in our minds, never justified. Nevertheless, deprogramming helped to free many individuals held captive to destructive cults at a time when other alternatives did not seem viable. 

Exit Counseling 

Gradually, not only did the understanding of the process of thought reform grow, but the voluntary approach of exit counseling proved to be effective -- and less risky psychologically as well as legally. A few individuals committed themselves to doing exit counseling and refused to do "involuntaries." 
Even within the exit counseling field, further branching off has occurred. Some tend to be technique-oriented and/or advance a particular religious perspective. Others are information oriented. They introduce themselves as individuals with important information. Although they may have a preference regarding how the group member chooses to respond to that information, they take pains to avoid manipulating the group member. 
One model for the process is described in the book Exit Counseling: A Family Intervention. The primary difference in exit counseling is its voluntary nature but there are other differences as well. Much more emphasis is placed on assessment, using a pre-intervention interview and information form that enables the exit counselor to determine the concerns specific to the family and the group member and to weed out interventions wanted by families for an agenda not appropriate to the undertaking of a serious intervention in an individual's life; for example, Johnny is about to marry someone in the group of a different race or culture or Johnny isn't attending xyz church any longer. These examples, by the way, are few and far between. For the majority of the time we see responsible families seeking help for legitimate concerns. We need, however, to be careful that we are not placing those concerns there or exaggerating them. There are some situations where an intervention is not possible under the present conditions, for example the family has no access to the group member. Some families are referred to knowledgeable mental health professionals for some work prior to planning an intervention. Emphasis is placed on family communications with the group member and education about the specific group, what it teaches, what thought reform is and how it works, and the recovery process. 
The process itself differs from deprogramming, in our opinion, because it is a much more respectful approach, it is non-confrontational, the exit counselors have to prove their credibility, there is much more interaction with the information and it seeks a primary cognitive rather than a primary emotional response. Very seldom is a visible "snapping" moment seen -- but a gradual increase in interest, interaction, and feedback with the information -- often accompanied with an increase of interest in and interaction with the family. 
Let me also say here that exit counselors realize that an intervention is only the first step. If the person decides to leave the group there is a long road to recovery, that can take leaps and bounds if the individual is afforded the opportunity to attend Wellspring, but they need much more emotional, psychological and cognitive support and if there is no system set up for that support, it may be unethical to do an intervention. 

Thought Reform Consultation 

In the 1980s many attempts were made by individuals doing interventions to get together to find ways to improve our profession and ourselves. But a difficulty arose in the definition of exit counseling and deprogramming. Some helping organizations at the time contributed to that confusion by maintaining a position that there were voluntary and involuntary exit counseling and voluntary and involuntary deprogramming. As a result, without the ability to establish a clear-cut definition, at those meetings people who called themselves exit counselors but were doing involuntary deprogramming could not be excluded and our work to establish ethical guidelines and a more professional approach spun its wheels, so to speak. A group of individuals who had committed themselves to voluntary interventions only began to meet regularly to share ideas and information and to develop Ethical Standards. We formed an organization of Thought Reform Consultants and eventually published our Ethical Standards. Those Ethical Standards were patterned after the Ethical Codes or Standards of the following organizations: 
  • American Association for Marriage & Family Therapy
  • National Association of Social Workers
  • Standards for the Private Practice of Clinical Social Work
  • American Psychiatric Association
  • National Academy of Certified Clinical Mental Health Counselors
We worked diligently to combine those standards with some uniquely necessary to our profession. And we owe our gratitude to the following advisors for their professional support and encouragement: 
  • Margaret Singer, Ph. D.
  • Michael Langone, Ph. D.
  • Herbert Rosedale, Esq.
  • David Bardin, Esq. and Livia Bardin, M.S.W.
  • Bill Goldberg, M.S.W. & Lorna Goldberg, M.S.W.
  • Paul Martin, Ph. D.
Thought reform consultation involves much, much more family preparation. It is necessary for a 2-3 day, sometimes more, formal family preparation involving all members of the family team and all thought reform consultant team members. This formal preparation accomplishes the following: 
  • The family team experiences how they work together under pressure and how the thought reform consultants work together
  • Enables the thought reform consulting team to observe how the family works together under pressure and who may or may not be appropriate for major roles in the intervention
  • Improves family communication with the group member
  • Enables the family to understand the culture of the group, its teachings and how thought reform techniques impact the group member
  • Prepares the family for how to communicate in the intervention and what practical arrangements should be made
  • Emphasizes the recovery process and their responsibility in it
  • Emphasizes the seriousness of an intervention and all its repercussions
  • Facilitates the family in making a fully informed decision about doing an intervention
Thought reform consultation involves even more assessment, as you see -- and places much more responsibility on the family. They realize that a team is not just going to come in and perform some magical process and things will forever be okay. 
In both exit counseling and thought reform consulting, the purpose of the intervention is not to get someone out of a cult. While that may be a desired outcome, the purpose is to give the group member the information that enables them to make a fully informed choice.

Greeks Seek Strength in the Powers of a Revered Monk to Predict Events



Wall Street Journal
Gordon Fairclough

Elder Paisios Expected Travails; A Skeptical Facebook Page Draws Ire

December 3, 2012

SOUROTI, Greece—Legend has it that nearly three decades ago, a bearded Orthodox Christian mystic visiting here made an unsettling prediction: Greece in the future would experience a "great disruption and confusion," followed by hunger and political turmoil.

Believers say this grim vision of Elder Paisios, an ascetic monk who died in 1994, was actually a prescient glimpse of the upheaval now gripping this debt-racked country—helping fuel a surge of interest in the Orthodox holy man by Greeks struggling to make sense of a brutal financial crisis.

Elder Paisios, who spent much of his adult life as a hermit on the monastic peninsula of Mount Athos in northeastern Greece, has become a popular sensation—with tales of his prognostications and miracles he is said to have performed posted online and recounted in popular books.

On Saturdays, hundreds of pilgrims line up at Elder Paisios's gravesite here, waiting their turn to kneel, pray and kiss the wooden cross that marks his final resting place. They ask for help finding jobs, paying bills and surviving a downturn that has upended their lives.

"Paisios predicted many things, and his prophecies are now coming true," said Costas Katsaounis, a 41-year-old military officer on a visit to the shrine. "He foresaw the crisis. But he also said it would get better, that we will overcome and prosperity will return. He's helped a lot of people."

Elder Paisios's fame in some ways echoes that of Michel de Notredame, better known as Nostradamus, a 16th-century French apothecary who believers say foretold everything from the rise of Hitler to the terror attacks of Sept. 11.

"Figures like Paisios represent the shaman, the magician of the tribe," said Alexandra Koronaiou, a sociologist at Panteion University of Social and Political Sciences in Athens. "They are the incarnation of a transcendental, invisible power."

With Greece's economy in the fifth year of a grinding recession that is expected to deepen further in 2013, unemployment above 25% and even middle-class families struggling to feed their children, many Greeks feel like their society is teetering on the brink of collapse, and they are seeking solace.

"When there is an event that brings an entire country to its knees, people look for a religious explanation," said Vasilios Makrides, a religious-studies professor and specialist on Orthodox Christianity at the University of Erfurt in Germany. "They are seeking support from the supernatural."

That is driving a fresh boom in all things Paisios. The elder's wizened and bearded face, peering out from below a black cap, adorns devotional banners and cards inscribed with inspirational messages.

Bookstores stock dozens of Paisios-related titles, from books detailing his spiritual teachings to volumes filled with his commentary on everything from the coming of the apocalypse to Greece's retaking of Constantinople, once the seat of Byzantine emperors and now Istanbul.

A woman prayed at the mystic's grave in Souroti.
"They sell like crazy," said Ionnis Aivaliotis, who works at the Zoe religious bookstore in downtown Athens. "Even nonbelievers are starting to read them. It gives people courage to withstand what's coming."

There is a Paisios diet guide—he was very thin—and a kids' book, "Once Upon a Time, Children, There Was Elder Paisios."

Over the past two years, conservative newspaper Dimokratia has sold 350,000 copies of Paisios-related titles—from compilations of his prophecies to his views on education. Other newspapers carry accounts of his reputed miracles.

Elder Paisios, born Arsenios Eznepedis in central Anatolia in 1924, is part of a long tradition of monastic spirituality that believers say confers a power of divination—to see things others cannot, to interpret signs and predict the course of events.

Even before his death in 1994, he was well known in religious circles, drawing the faithful to Mount Athos for spiritual guidance and advice. Many expect that he will eventually be canonized. (A church spokesman declined to comment.)

But the recent increase in attention has prompted a backlash from skeptics and drawn cautions from some in the Greek Orthodox Church hierarchy.

"People are looking for somewhere to turn," said the Rev. Vasilios Havatzas, head of the church's charitable operations in Athens. "But some are overreacting. They are making him into some kind of prophet," he said, adding: "That doesn't mean everything he said is right."

But in a sign of the broad support for Elder Paisios, Greek police arrested 27-year-old Phillipos Loizos for creating a Facebook page that poked fun at Greeks' belief in the miracles and prognostications of the late monk. He was charged with blasphemy and insulting religion. The blasphemy charge was later withdrawn.

Police received thousands of complaints about the page on the social-networking site for Elder Pastitsios, a play on the monk's name. Pastitsio is a traditional baked pasta dish similar to lasagna. An ultranationalist lawmaker condemned the page in Parliament.
Mr. Loizos said he was using satire to criticize the commercialization of the monk and his message.

Many of Elder Paisios's purported prophecies resonate. "The people will be so disappointed by the politicians of the two big parties, that they will get sick of them," is one that rings true in an era when voter support for the country's two mainstream parties, blamed for the crisis, has dropped sharply.

Some of the elder's reported remarks hint at dark conspiracies—among them that the world is ruled secretly by a cabal of five people. He also predicted national triumphs for Greece, saying that Greeks would defeat Turkey, rule Constantinople and take part of Albania.

"Holy people like Elder Paisios are born once in a thousand years," said Nikolaos Zournatzoglou, who has compiled three books of the elder's pronouncements. "He was a gift from God and the Virgin Mary for humanity."

In Souroti, about 20 miles from the northeastern Greek city of Thessaloniki, busloads of pilgrims arrived one Saturday recently to see the elder's grave. Young and old, they prayed and took pictures. Some plucked a leaf of basil from a plant growing near the simple cross at his head.

Afterward in a gift shop in the basement of the rough-hewn stone church, visitors bought postcards, plaques with images of Elder Paisios and books by and about him, along with icons, crosses and other religious paraphernalia.

"There's a lot of uncertainty now. We don't know what is going to happen," said Anastasia Constantinou, a waitress visiting the shrine who said her family has had to cut back on meat, on driving their car and on other normal activities as their income has fallen amid the downturn.

"People find consolation in faith," Ms. Constantinou, 32, said. "Even though everyday life is difficult, Paisios gives strength to people. He helps them hold on."

Write to Gordon Fairclough at gordon.fairclough@wsj.com
A version of this article appeared December 3, 2012, on page A1 in the U.S. edition of The Wall Street Journal, with the headline: Greeks Seek Strength in the Powers of a Revered Monk.
http://online.wsj.com/article/SB10001424127887324469304578143271912956476.html?KEYWORDS=paisios

Re-Entry Therapy, Information & Referral Network (RETIRN)


Since 1983, the Re-Entry Therapy, Information & Referral Network (RETIRN) has been providing counseling, forensic (legal), consultation, information and referral services to individuals and families adversely affected by high demand groups, manipulative and totalistic social, political, transformational and/or religious movements, such as:
  • destructive cults  (e.g., religious, political, therapy, marketing cults).
  • mass therapies (e.g., large group awareness trainings).
  • Satanism/Occultism ("black" magic).
  • certain "New Age" groups that engage in harmful and/or deceptive practices.

We are proud of our association with the International Cultic Studies Association (formerly American Family Foundation), the premier cult research and education organization.

RETIRN services include:
  • Family counseling: help in deciding what action to take when a loved one is involved with a cult.
  • Re-entry therapy: individual, family, and group psychotherapy for former cultists and their families.
  • Forensic examinations on issues related to destructive cultism (including child custody, competency, and infliction of psychological distress).
  • Consultation and training to mental health professionals and agencies, educational and religious organizations.
  • Public speaking: highly experienced and stimulating speakers for civic groups, clubs, and other organizations.
  • Cult-sensitive psychological testing & diagnostic evaluations: for assistance in treatment planning.
  • Information and referral to additional sources of support and help, including legal referrals.
  • Exit counseling: noncoercive, voluntary information and counseling sessions for current members of totalistic groups. We are proud of our relationships with recognized, competent, and ethical cult consultants and exit-counselors.
RETIRN Affiliated Consultants include:
  • Steven Eisenberg,
  • Patrick Ryan, 
  • Joe Kelly,
  • Carol Giambalvo, and 
  • David Clark.
Website

Contact:

RETIRN Associates are consultants, psychotherapists, and counselors, many of whom themselves are former cultists or have been exposed to destructive cults or other coercive influence techniques. They have specialized training and/or experience working with people who have been harmed by individuals and groups that utilize powerful manipulative techniques to coerce sudden and rapid changes in personality, behavior and/or beliefs (usually without informed consent). RETIRN assists cultists and their families make the sometimes difficult transition from coercion to renewed individual choice.

113 E. Greenwood Avenue
Lansdowne, PA 19050
(610) 622-3109

409 Nottingham Road
Newark, DE 19711
(302) 368-9136 & (866) 538-9048 fax
70 Merthyr Road
Pontypridd, Wales CF37 4DD
United Kingdom
+44 (0)1443-400456

Jan 12, 2013

Special Program for Parents of SGAs (those who are born and raised in cultic groups)


The goal of the program will be to offer an environment in which parents can give one another mutual counsel and support.

Parents will have an opportunity to focus on the complex relationships resulting from multi-generational cult involvement.

When: 
Sunday afternoon, April 14, 2013 from 2 pm to 5 pm.

Where:
Englewood, NJ (directions to be sent to attendees)

Facilitators:

Fees:
There is no cost for the program; however, participants will be expected to help ICSA help others by becoming a Web member of ICSA. 

Note:
Space is very limited and attendance will be first come first served.  

Register:
Contact ICSA: 1-239-514-3081; mail@icsamail.com

Christian group makes legal appeal for charity status

Guardian
James Gray

A legal appeal will decide if the Charity Commission was right to deny charitable status to the Brethren movement – the case hinges on whether its doctrine and practices are compatible with public benefit

January 3, 2013
Last month saw the formal start of a charity tribunal appeal that could redefine the place of religion in the charity sector. The case – which has been the subject of increasingly acrimonious debate in parliament and the media – concerns the Charity Commission's decision not to grant charitable status to the Preston Down Trust, which runs a meeting hall for south Devon's Plymouth Brethren community.

Founded in the 19th century, the Brethren are a Christian movement whose lifestyle is characterised by daily bible study, an emphasis on traditional family roles and a rejection of radio, TV and cinema. Their doctrine of "separation" limits time spent with outsiders, but adherents say the popular perception that the community lives in isolation, severing all ties with those who choose to leave – hence the "Exclusive Brethren" epithet – is an outdated stereotype.

The case hinges on whether the doctrine and practices of the Brethren are compatible with the public benefit requirement of charity law. Until the Charities Act 2006 there was a presumption that "advancement of religion" was in itself a public benefit, but the act removed that presumption and required religious charities – just like those with other legally defined charitable purposes – to demonstrate explicitly how their activities made a positive contribution to the community.

In a recent letter to the Commons public administration select committee, which is conducting an inquiry into the regulation of the charity sector and the 2006 act, the commission was forced to explain why the Druid Network had charitable status while the Brethren did not. The commission said this was because the former did not support events or organisations that were "exclusive".

The commission has previously drawn on case law developed before 2006 to resolve such questions. But in its letter to the trust, the regulator said the act's introduction – and the tribunal's recent assessment of public benefit in relation to private schools – meant this aspect of charity law was now unclear. "The evidence is relation to any beneficial impact on the wider public is perhaps marginal and insufficient to satisfy us as to the benefit to the community," it said.

The letter outlined two specific concerns: first, that the trust may not provide "meaningful access to participate in public worship" and secondly, that the supposedly rigid disciplinary practices of the Brethren, and the "effects of the doctrine and practice of separation on family, social and working life", may negate potential public benefit. The letter stresses, however, that the latter is based on "public criticism" rather than solid evidence.
The commission considered referring the matter to the charity tribunal for clarification but decided not to. And as it deemed an internal decision review to be "inappropriate", the trust's only option – apart from accepting the decision – was to appeal to the tribunal and become a test case for other Brethren congregations, and potentially for other religious groups too.

When parliamentarians and parts of the media found out about its decision, they were quick to accuse the commission of "anti-Christian" bias. Brethren elders were invited to give evidence to the public administration select committee, during which Charlie Elphicke MP claimed the regulator was "committed to the suppression of religion". The case also dominated last month's Westminster Hall debate on charity registration, with some MPs calling for a full parliamentary inquiry.
To the surprise of many, the Brethren have run a tight public relations campaign – not that they're relishing the attention. "It's a feeling of puzzlement and great sorrow to us that we're having to go through this battle," says Rod Buckley, a member of the Preston Down congregation. "I don't quite understand it. We do a lot in the community and people that know us, know that."

Buckley points to the Brethren's soup kitchens, food parcel collections and the help they gave to those affected by the recent floods as clear examples of their positive impact on the community. He adds that while holy communion – the "Lord's supper" in Brethren parlance – is accessible only to members, other events are open to all. No different, he says, to many mainstream religious groups.

The commission stresses that it does not have general concerns about religious charities, but those following the case have warned it could have wider ramifications. "It does potentially impact on other organisations, particularly where they restrict access to participation in religious services, meetings or activities, or where there's an emphasis on an enclosed community," says Stephanie Biden, a senior associate at charity solicitors Bates Wells & Braithwaite.

In an unprecedented move, the tribunal has allowed the commission to file anonymous witness statements and for witness protection measures to be put in place. The decision is in response to evidence received by the commission from former Brethren members, whose relationships with family members still in the group are particularly sensitive.
If these witnesses do testify at the full hearing in March 2013, the tribunal may have to answer a question that could have far-reaching consequences: when do allegations of harm against a particular religion or denomination outweigh potential public benefit? There is no shortage of controversial religious groups on the register, after all.

Despite the commission's protestations, the case is unlikely to be seen merely as a clarification of charity law. The regulator has found itself at the centre of a row about religious freedom – and with the Brethren vowing to take their case to the European Court of Human Rights if necessary, it's a row that's likely to get even more heated in the coming months.

James Gray is an independent campaigns adviser and writer with a particular interest in education. His Twitter username is @james_gray_



Jan 3, 2013

Logic-Tight Compartments: How our modular brains lead us to deny and distort evidence



michaelshermer.com
Michael Shermer

How our modular brains lead us to deny and distort evidence

January 1, 2013

IF YOU HAVE PONDERED how intelligent and educated people can, in the face of overwhelming contradictory evidence, believe that that evolution is a myth, that global warming is a hoax, that vaccines cause autism and asthma, that 9/11 was orchestrated by the Bush administration, conjecture no more. The explanation is in what I call logic-tight compartments—modules in the brain analogous to watertight compartments in a ship.
The concept of compartmentalized brain functions acting either in concert or in conflict has been a core idea of evolutionary psychology since the early 1990s. According to University of Pennsylvania evolutionary psychologist Robert Kurzban in Why Everyone (Else) Is a Hypocrite (Princeton University Press, 2010), the brain evolved as a modular, multitasking problem-solving organ—a Swiss Army knife of practical tools in the old metaphor or an app-loaded iPhone in Kurzban’s upgrade. There is no unified “self” that generates internally consistent and seamlessly coherent beliefs devoid of conflict. Instead we are a collection of distinct but interacting modules often at odds with one another. The module that leads us to crave sweet and fatty foods in the short term is in conflict with the module that monitors our body image and health in the long term. The module for cooperation is in conflict with the one for competition, as are the modules for altruism and avarice or the modules for truth telling and lying.

Compartmentalization is also at work when new scientific theories conflict with older and more naive beliefs. In the 2012 paper “Scientific Knowledge Suppresses but Does Not Supplant Earlier Intuitions” in the journal Cognition, Occidental College psychologists Andrew Shtulman and Joshua Valcarcel found that subjects more quickly verified the validity of scientific statements when those statements agreed with their prior naive beliefs. Contradictory scientific statements were processed more slowly and less accurately, suggesting that “naive theories survive the acquisition of a mutually incompatible scientific theory, coexisting with that theory for many years to follow.”

Cognitive dissonance may also be at work in the compartmentalization of beliefs. In the 2010 article “When in Doubt, Shout!” in Psychological Science, Northwestern University researchers David Gal and Derek Rucker found that when subjects’ closely held beliefs were shaken, they “engaged in more advocacy of their beliefs … than did people whose confidence was not undermined.” Further, they concluded that enthusiastic evangelists of a belief may in fact be “boiling over with doubt,” and thus their persistent proselytizing may be a signal that the belief warrants skepticism.

In addition, our logic-tight compartments are influenced by our moral emotions, which lead us to bend and distort data and evidence through a process called motivated reasoning. The module housing our religious preferences, for example, motivates believers to seek and find facts that support, say, a biblical model of a young earth in which the overwhelming evidence of an old earth must be denied. The module containing our political predilections, if they are, say, of a conservative bent, may motivate procapitalists to believe that any attempt to curtail industrial pollution by way of the threat of global warming must be a liberal hoax.

What can be done to break down the walls separating our logic-tight compartments? In the 2012 paper “Misinformation and Its Correction: Continued Influence and Successful Debiasing” in Psychological Science in the Public Interest, University of Western Australia psychologist Stephan Lewandowsky and his colleagues suggest these strategies: “Consider what gaps in people’s mental event models are created by debunking and fill them using an alternative explanation…. To avoid making people more familiar with misinformation…, emphasize the facts you wish to communicate rather than the myth. Provide an explicit warning before mentioning a myth, to ensure that people are cognitively on guard and less likely to be influenced by the misinformation…. Consider whether your content may be threatening to the worldview and values of your audience. If so, you risk a worldview backfire effect.”

Debunking by itself is not enough. We must replace bad bunk with sound science.

Aspects of Recovery



          Recovery from cults is a multifaceted process; initially it is the separation from the group, group practices, and meetings that bound us to the group. Therapy  helps address the emotional aspects of group involvement – feelings of betrayal, abuse and vulnerability to recruitment. It helps to develop and understanding of how the group’s doctrine was used to manipulate and encourage commitment.

          Our focus in this article is the development of an intellectual understanding of the characteristics of cultic groups – how they differ from non-cultic groups – and of the tactics often used to engender a high level of commitment, a key element of recovery.

Deception

          Deception lies at the core of mind-manipulating and cultic groups and programs. Many ex-members and supporters of cults are not fully aware of the extent to which they have been tricked and exploited.

          The following checklist of characteristics helps to define such groups. Comparing the descriptions on this checklist to bring your attention to aspects of the group with which you were involved may help bring your attention to areas of group life that are a cause for concern.

          If you check any of these items as characteristic of the group, and particularly if you check most of them, you might want to consider reexamining these areas of the group and how they affected you. Keep in mind that this checklist is meant to stimulate thought. It is not a scientific method of “diagnosing” a group.

Checklist of Cult Characteristics

          We suggest that you check all characteristics that apply to you or your group. You may find that your assessment changes over time, with further reading and research.

q  The group is focused on a living leader to whom members seem to display excessively zealous, unquestioning commitment.
q  The group is preoccupied with bringing in new members.
q  The group is preoccupied with making money.
q  Questioning, doubt, and dissent are discouraged or even punished.
q  Mind-numbing techniques (such as meditation, chanting, speaking in tongues, denunciation sessions, debilitating work routines) are used to suppress doubts about the group and its leader(s).
q  The leadership dictates sometimes in great detail how members should think, act, and feel (for example: members must get permission from leaders to date, change jobs, get married; leaders may prescribe what types of clothes to wear, where to live, how to discipline children, and so forth).
q  The group is elitist, claiming a special, exalted status for itself, its leader(s), and members (for example: the leader is considered the Messiah or an avatar; the group and/or the leader has a special mission to save humanity).
q  The group has a polarized us-versus-them mentality, which causes conflict with the wider society.
q  The group’s leader is not accountable to any authorities (as are, for example, military commanders and ministers, priests, monks, and rabbis of mainstream denominations).
q  The group teaches or implies that its supposedly exalted ends justify means that members would have considered unethical before joining the group (for example: collecting money for bogus charities).
q  The leadership induces guilt feelings in members in order to control them.
q  Members’ subservience to the group causes them to cut ties with family and friends, and to give up personal goals and activities that were of interest before joining the group.
q  Members are encouraged or required to live and/or socialize only with other group members.

The Distinction Between Cultic Groups and Non-Cultic Groups

          Making the distinction between cultic groups and non-cultic groups is significant. Group propaganda often tries to blur the distinction between cults, sects, communes and society’s organizations, (“The Catholic Church is a cult.” “The Marines are a cult.”).

          “I have had to point out why the United States Marine Corps is not a cult so many times that I carry a list to lectures and court appearances. It cites 19 ways in which the practices of the Marine Corps differ from those found in most modern cults….

          Cults clearly differ from such purely authoritarian groups as the military, some types of sects and communes, and centuries-old Roman Catholic and Greek and Russian Orthodox Orders. These groups, though rigid and controlling, lack a double agenda and are not manipulative or leader-centered. The differences become apparent when we examine the intensity and pervasiveness with which mind-manipulating techniques and deceptions are or are not applied.

          Jesuit seminaries may isolate the seminarian from the rest of the world for periods of time, but the candidate is not deliberately deceived about the obligations and burdens of the priesthood. In fact, he is warned in advance about what is expected, and what he can and cannot do….

          Mainstream religious organizations do not concentrate their search on the lonely and the vulnerable … Nor do mainstream religions focus recruitment on wealthy believers who are seen as pots of gold for the church, as is the case with those cults who target rich individuals …

          Military training and legitimate executive-training programs may use the dictates of authority as well as peer pressure to encourage the adoption of new patterns of thought and behavior. They do not seek, however, to accelerate the process by prolonged or intense psychological depletion or by stirring up feelings of dread, guilt, and sinfulness …

          And what is wrong with cults is not just that cults are secret societies. In our culture, there are openly recognized, social secret societies, such as the Masons, in which new members know up front that they will gradually learn the shared rituals of the group … In [cults] there is deliberate deception about what the group is and what some of the rituals might be, and primarily, there is deception about what the ultimate goal will be for a member, what will ultimately be demanded and expected, and what the damages resulting from some of the practices might be. A secret handshake is not equivalent to mind control.

How the United States Marine Corps Differs from Cults

  1. The Marine recruit clearly knows what the organization is that he or she is joining … There are no secret stages such as people come upon in cults. Cult recruits often attend a cult activity, are lured into ‘staying for a while,’ and soon find that they have joined the cult for life, or as one group requires, members sign up for a ‘billion year contract…’
  2. The Marine recruit retains freedom of religion, politics, friends, family association, selection of spouse, and information access to television, radio, reading material, telephone, and mail.
  3. The Marine serves a term of enlistment and departs freely. The Marine can reenlist if he or she desires but is not forced to remain.
  4. Medical and dental care are available, encouraged, and permitted in the Marines. This is not true in the many cults that discourage and sometimes forbid medical care.
  5. Training and education received in the Marines are usable later in life. Cults do not necessarily train a person in anything that has any value in the greater society.
  6. In the USMC, public records are kept and are available. Cult records, if they exist, are confidential, hidden from members, and not shared.
  7. USMC Inspector General procedures protect each Marine. Nothing protects cult members.
  8. A military legal system is provided within the USMC; a Marine can also utilize off-base legal and law enforcement agencies and other representatives if needed. In cults, there is only the closed, internal system of justice, and no appeal, no recourse to outside support.
  9. Families of military personnel talk and deal directly with schools. Children may attend public or private schools. In cults, children, child rearing, and education are often controlled by the whims and idiosyncrasies of the cult leader.
  10. The USMC is not a sovereign entity above the laws of the land. Cults consider themselves above the law, with their own brand of morality and justice, accountable to no one, not even their members.
  11. A Marine gets to keep her or his pay, property owned and acquired, presents from relatives, inheritances, and so on. In many cults, members are expected to turn over to the cult all monies and worldly possessions.
  12. Rational behavior is valued in the USMC. Cults stultify members’ critical thinking abilities and capacity for rational, independent thinking; normal thought processes are stifled and broken.
  13. In the USMC, suggestions and criticism can be made to leadership and upper echelons through advocated, proper channels. There are no suggestion boxes in cults. The cult is always right, and the members (and outsides) are always wrong.
  14. Marines cannot be used for medical and psychological experiments without their informed consent. Cults essentially perform psychological experiments on their members through implementing thought-reform processes without members’ knowledge or consent.
  15. Reading, education, and knowledge are encouraged and provided through such agencies as Armed Services Radio and Stars and Stripes, and through books, post libraries, and so on. If cult do any education, it is only in their own teachings. Members come to know less and less about the outside world; contact with or information about life outside the cult is sometimes openly frowned upon, if not forbidden.
  16. In the USMC, physical fitness is encouraged for all. Cults rarely encourage fitness or good health, except perhaps for members who serve as security guards or thugs.
  17. Adequate and properly balanced nourishment is provided and advocated in the USMC. Many cults encourage or require unhealthy and bizarre diets. Typically, because of intense work schedules, lack of funds, and other cult demands, members are not able to maintain healthy eating habits.
  18. Authorized review by outsiders, such as the U.S. Congress, is made of the practices of the USMC. Cults are accountable to no one and are rarely investigated, unless some gross criminal activity arouses the attention of the authorities or the public.
  19. In the USMC, the methods of instruction are military training and education, even indoctrination into the traditions of the USMC, but brainwashing, or thought reform, is not used. Cults influence members by means of a coordinated program of psychological and social influence techniques, or brainwashing.”

Adapted from Cults In Our Midst: The Hidden Menace to Our Everyday Lives, Margaret Singer with Janja Lalich, Jossey-Bass, 1995. Reprinted with authors’ permission.

AFF News, Vol. 2, No. 4, 1996