Building Bridges; Leaving and Recovering From Cultic Groups and Relationships

Joseph Kelly, Patrick Ryan
International Cultic Studies Association (ICSA)
Oct 10, 2019

Topics discussed include:

Assessing a family’s unique situation; understanding why people join and leave groups; considering the nature of psychological manipulation and abuse; being accurate, objective, and up-to-date; looking at ethical issues; learning how to assess you situation; formulating a helping strategy; learning how to communicate more efficiently with your loved one; learning new ways of coping.

Event: Building Bridges - Leaving and Recovering from Cultic Groups and Relationships

Speakers: Joseph Kelly, Patrick Ryan

Topics discussed include: assessing a family’s unique situation; understanding why people join and leave groups; considering the nature of psychological manipulation and abuse; being accurate, objective, and up-to-date; looking at ethical issues; learning how to assess your situation; formulating a helping strategy; learning how to communicate more effectively with your loved one; learning new ways of coping.

This event will be part of the NY Monthly Meeting.

When: September 27, 2019, 7 pm – 9 pm.

Where: Church of St. Paul and St. Andrew (United Methodist), 263 W. 86th St., New York City - Social Hall (Subway stop: #1 train at 86th St. and Broadway)

https://www.icsahome.com/events/icsa-conversations

Building Bridges: Leaving and Recovering from Cultic Groups and Relationships: A Workshop for Families ​ ​

Joseph Kelly, Patrick Ryan, Rachel Bernstein
International Cultic Studies Association Annual Conference 
Philadelphia, PA: July 5, 2018

What Is a Thought Reform Consultant?

Carol Giambalvo, Joseph F. Kelly, Patrick L. Ryan, Madeleine Tobi

Consultation refers to a voluntary relationship between a professional helper and help-needing individual, family, group, or social unit in which the consultant is providing information that enables client(s) to more clearly define and solve the problem(s) for which they sought consultation.

Thought reform consultation is the presentation of information concerning the principles and practical applications of thought reform. This presentation is done in a manner that is legal and conforms to a set of ethical standards. The consultation involves a respectful dialogue in an open environment, supplemented by educational materials, such as pertinent literature, generic source materials, informational multi-media presentations, and personal testimonies
A Thought Reform Consultant is an individual who conducts these consultations and voluntarily agrees to abide by a set of ethical standards.

Book Review: Daughters of the Goddess

Book Review: Daughters of the Goddess: The Women Saints of India. Linda Johnsen. Yes International, St. Paul, MN, 1994, 128 pages.

The myths of India are rife with female goddesses both terrifying and placid. From the blood-filled mouth of Durga to the generous beneficence of Lakshmi, the varieties of religious experience are conveyed through graphic images. In Linda Johnsen's naïve treatise on women "saints" in India, we get a true believer's take on a few individuals who have become well known in today's spiritual marketplace. Goddess worship is embraced by many "New Age" Westerners as the cutting edge of millennial spirituality; yet, it often ignores the ancient traditions of the East. Those Westerners, both male and female, who idealize their teacher's status as divine risk getting caught up in a culture they neither understand nor have fully explored. It is often the exotic or eccentric that gets mistaken for the Divine.

Much of what is laid out in the early part of the book are anecdotes and stories handed down by teachers to convey the difficulties that women have had to confront in a culture where roles were, and to a great extent still are, defined by men. Where those individuals triumphed over the disapproval of the society around them, it is a testament to their courage and determination to realize their spiritual goals at all cost. Unfortunately, Johnsen gives credence to some individuals who represent a "tradition" with a controversial history. A case in point is the group led by Gurumayi Chidvilasanada, Sidha Yoga, founded by Swami Muktananda, who reportedly took advantage of young female disciples while acting as guru and spiritual teacher. Muktananda is revered to this day by Gurumayi and her many followers.

In contrast, it was refreshing to read of Anandi Ma's exhortation to test the teacher "a thousand times"; yet, "Once you have accepted no questions to be asked. Then you follow." In the environment around the teacher, it is often difficult, if not impossible, to express one's concern without being ostracized. This leads many to "jump into" a group they hope has all the answers without looking critically at the history and qualifications of the teacher.

Among others whom Johnsen has confidently proclaimed saints is Ammachi, a simple woman who speaks no English, yet has thousands of Western devotees. Her elementary charm and emotional singing at first glimpse seem innocent enough. Yet, controversy has swirled around her in India, where questions about the management of an orphanage she founded raise concern about the integrity of her mission. Also described is Maya Amma, an avadhut, or unconventional sage, whose age is estimated at 80 years, and who "does not bother about any of the material concerns of the rest of us, including clothing." She roams Southern India with a pack of half-wild dogs. To the faithful, this is a sign of her commitment to a life of nonattachment. Unfortunately, such behavior on the part of gurus along with the devotional and unquestioning attitudes of some followers leaves me concerned for those individuals impressed by the "exciting atmosphere" created around these individuals.

Johnsen is a good storyteller who engages the reader in her fascination with the people and culture of India. What I found lacking is a healthy dose of skepticism and balance. Giving oneself over to any "saint"--male or female--carries with it certain risks, and each group should be thoroughly researched. Johnsen's work can be only a part of that research.

Joseph Kelly

Thought Reform Consultant

Philadelphia, Pennsylvania

       

Cultic Studies Journal, Vol. 14, No. 1, 1997

Joseph F. Kelly - Profile

Joseph F. Kelly, a graduate of Temple University (focus in religion), has been a cult intervention specialist (thought reform consultant/exit counselor,mediator) since 1989.  He spent 14 years in two different eastern meditation groups (TM, International Society of Divine Love). He is a co-author of “Ethical Standards for Thought Reform Consultants,” published in ICSA’s Cultic Studies Journal, contributed a chapter to Captive Hearts, Captive Minds. He was (2010-2014) the News Desk Editor of ICSA Today.
Mr. Kelly has also facilitated ICSA workshops for ex-members and families (1996-2018) and has lectured extensively on cult-related topics:

Some of the topics:

• Inner Experience and Conversion
• After the Cult "Coping with Trance States; Hypnosis and Trance" 
• Coping with Triggers
• Mental-Health Issues in Cult-Related Interventions
• Leaving and Recovering from Cultic Groups and Relationships
• Communicating with Cult Members
• Restoring Family Connections
• Helping Families Address a Loved One’s Group Involvement
• Among the issues discussed are:
• The ethics of an intervention
• Assessing a family situation
• Determining whether an intervention is appropriate
• Family preparation
• The phases and dynamics of an intervention
• Alternatives to interventions
• Issues confronted after an intervention
• Workshop for Loved Ones: "How to Help a Loved One Affected by a Cult" 
• What Can Families Do? Family members concerned about a loved one‘s cult involvement or its aftereffects need to learn how to assess their situations more effectively and how to evaluate strategic options. 
• A Mediation Approach to Exit Counseling 
• From Deprogramming to Thought Reform Consultation 
• Can Cultic Groups Change? The Case of ISKCON 
• Evolution and Variation Within a Movement: The Case of ISKCON 
• Jehovah’s Witnesses, Former Members and Families 
• "Cultic Group Intervention: Exploring internal experiences in Yoga, Qigong and Transcendental Meditation" 
• Inside Out — One Group, One Fugitive Swami: Three Different Experiences 

Lectures/workshops - Universities, Countries

• 1999, University of Minnesota, St. Paul, MN
• 2004, University of Alberta, Edmonton, Alberta (Canada)
• 2005, Universidad Autonoma de Madrid, Madrid, (Spain)
• 2007, University Club, Brussels, (Belgium) 
• 2008, University of Pennsylvania, Philadelphia, PA 
• 2009, Geneva, Switzerland 
• 2010, Istituto Madonna del Carmine “Il Carmelo”, Via Doganale 1 Ciampino, Roma, (Italy) 
• 2011, University of Barcelona, Barcelona, (Spain)
• 2012, Montreal, Canada
• 2013, London School of Economics 
• 2014 University of Southern California 
• 2015, Stockholm, Sweden
• 2015, Beijing Union University, Beijing, China 
• 2017, Bordeaux France

Thought Reform Consultants

A number of experts experienced in thought reform counseling have become informally associated in an Internet-based "Thought Reform News." The group's initial statement says that "Consultation refers to a voluntary relationship between a professional helper and help-needing individual, family, group, or social unit in which the consultant is providing information that enables client(s) to more clearly define and solve the problem(s) for which they sought consultation." 

"Thought reform consultation is the presentation of information concerning the principles and practical applications of thought reform. 

This presentation is done in a manner that is legal and conforms to a set of ethical standards. The consultation involves a respectful dialogue in an open environment, supplemented by educational materials, such as pertinent literature, generic source materials, informational multimedia presentations, and personal testimonies. 

A thought reform consultant is an individual who conducts these consultations and voluntarily agrees to abide by a set of ethical standards." 

The consultants associated in the "Thought Reform Consultants News" include Carol Giambalvo, Janja Lalich, Patrick Ryan, Joseph Kelly, Joseph Szimhart, and Jerry and Hana Whitfield. [The first three are associates and advisors of AFF, publisher of The Cult Observer.] (Cult Observer report)   

Inner Experience and Conversion

Michael Langone, Ph.D.; Joseph Kelly; Patrick Ryan    

Abstract

Cognitive therapy is similar to religious conversion in that both are associated with changes in a person's fundamental assumptions about the world, self, and others. These fundamental assumptions derive in large part from experience, rather than rational deliberation. In some conversions, powerful inner experiences, whether manipulated ("outer generated") or not ("inner generated"), may cause a person to adopt new fundamental assumptions. Sometimes, a new set of experiences can cause a convert to reject the new assumptions and leave the group. The resulting disillusionment may cause serious adjustment problems. The impact and implications of inner experiences should be considered when trying to help former group members.

The Compact Edition of the Oxford English Dictionary defines conversion as “the action of converting or fact of being converted to some opinion, belief, party, etc.” (p. 546). This definition makes a useful distinction between “converting” and “being converted,” what I have sometimes referred to as “inner-generated” and “outer-generated” conversions.

We typically associate conversions to cultic groups as “outer-generated”; that is, as being in large part the product of manipulation and deception. But not all conversions are manipulated, not even all cultic conversions. As Zablocki has pointed out, what many of us would call cultic environments are characterized more by the difficulty people have getting out than by the diverse ways through which they get in (Zablocki, 2001). Hence, conversion to cultic groups cannot always be explained by theories of manipulation. We need other models that take into account, but are not limited by, factors of manipulation.

In this brief paper, I will propose another way to look at conversion. What I will discuss does not rise to the level of being a “theory.” I hope, however, that it points the way toward a more useful theory than those we currently have.

By definition, all conversions—manipulated and non-manipulated—presume that one’s way of viewing and relating to the world has changed in some fundamental way. (I don’t use the term “conversion” here to refer to changes of religion that are made, for example, to maintain marital harmony. I use the term only to refer to genuine and significant changes in worldview.)

What accounts for such dramatic change? Nobody really knows. There are many theories of conversion. Indeed, the disciplines that study conversion—psychology, theology, religious studies, anthropology, and sociology—embrace many competing theories.

I prefer and will discuss here a cognitive psychological approach, which assumes that human beings tend toward logical consistency in their beliefs and behaviors. I say, “tend toward” because only a fool would deny that we human beings aren’t nearly so logical as we think we are. Indeed, one of the more widely respected psychological theories—i.e., the theory of cognitive dissonance (Festinger, 1957)—addresses the ways in which people resolve inconsistencies between and among their beliefs and behaviors. Nevertheless, that we are bothered by logical inconsistencies testifies to our tendency to seek logical consistency.

The cognitive approach (Beck, 1979) assumes that people have a limited set of core assumptions about the world, the self, and others, and that numerous peripheral beliefs derive from these core assumptions. These beliefs—core and peripheral—have action consequences. When the beliefs are disordered or out of touch with reality, psychopathological behavior may ensue. Thus, Alfred Adler, Freud’s first dissenting disciple and the first modern cognitive psychologist, talked about the individual’s “private logic” (Ansbacher & Ansbacher, 1979). Neurotic individuals, according to Adler, are neurotic because their private logic includes beliefs about the world, self, and others (e.g., “I must be perfect in all that I do or I am nothing”) that cause them to come into conflict with or withdraw from other people. According to Adler, the individual’s faulty private logic develops not from how he or she handled childhood sexuality, as Freud maintained, but from how he or she handled the inferiority that is the natural condition of all children. To Adler, the key factor in development is not that children are sexual, but that they are little and weak.

Children’s fundamental assumptions about world, self, and others develop from how they and their environments respond to the unavoidable starting condition of weakness and dependence. In normal development, little, weak children are typically raised in loving, secure homes that reward their small steps toward maturity, thereby enabling them to develop a healthy self-esteem and learn how to manage in the social world that all but hermits inhabit. In neurotic development, children are typically raised in an emotionally stunted and psychologically unsafe home in which their small steps may be disparaged or ignored, causing them to develop assumptions about life that may lock them, for example, in defeatist (e.g., “I am a loser who will fail in all that I attempt”) or pretentiously compensatory (e.g., “I must be perfect in all that I do”) patterns of behavior. (Needless to say, some individuals can respond to deficient childhood environments in ways that lead them to become healthy adults, despite the environment in which they were raised. But the odds of healthy development in such an environment are, to say the least, less than in a loving, secure environment.)

The important point to keep in mind is that our fundamental assumptions about life emerge in large part from our experience, not from our rational deliberations.

Modern cognitive therapists, though rarely acknowledging Adler, say much the same thing, only more systematically. Aaron Beck, the father of modern cognitive therapy, calls the individual’s core assumptions “schemas” (Beck, 1979); Albert Ellis, founder of Rational Emotive Therapy, talks about the irrational assumptions that troubled people hold (Ellis & Harper, 1975). Indeed, psychologists have even developed instruments for assessing the ways in which a person’s thinking may be out of whack. One such measure, for example, is called the “Dysfunctional Attitude Scale.”

Cognitive therapists believe that they can more effectively help distressed people by teaching them how to recognize and challenge the core assumptions that generate conflict, and how to try out and practice assumptions and behaviors that are likely to have more desirable consequences. Hence, the perfectionist operating on the assumption that “I must be perfect in all that I do” is tactfully guided (although in Albert Ellis’s case, the individual may be bluntly directed) to the realization that this belief is irrational and produces unhappiness. Of course, helping a client get to this realization is no easy task to accomplish and requires much more tact and skill than this summary statement implies. Making such a fundamental change in one’s life doesn’t result only from rational discussion, although this can be an important factor. The change results in large part from personally experiencing the consequences of behaviors associated with other fundamental assumptions—however tentatively and even reluctantly one may have attempted these new behaviors, typically with the support and encouragement of the therapist, family, and friends.

Now, what does all of this have to do with conversion?

In conversion, as in cognitive therapy, a person’s fundamental assumptions change, and he or she tries out new behaviors consistent with the new assumptions and finds them to work, at least temporarily. Sometimes, before the conversion, the convert, like the therapy client, is troubled and unhappy with how his or her life is going. But sometimes the convert’s life is working just fine. What causes the change?

There is no simple answer to this question because there are many types of conversion, involving many types of people, coming from many types of circumstances. Hence, in what follows, I make no claim to explain all conversions. I merely hope to illuminate some.

I believe that, as with the cognitive-therapy client, personal experiences, particularly compelling inner experiences, are often the dominant factor in changing fundamental assumptions. These inner experiences may be engineered, as is sometimes the case with certain large, group-awareness trainings or the classic Moonie Booneville weekend. They may sometimes be a reaction to seemingly paranormal actions of a guru or other person claiming some kind of divine mandate, such as Sai Baba’s appearing to make objects materialize out of thin air. Sometimes, the process of reevaluating one’s fundamental assumptions may be stimulated by the experience of meeting a person who operates under a radically different set of assumptions and who appears to have achieved an enviable level of happiness or inner peace.

Once such experiences cause us to reorder, or begin reordering, our fundamental assumptions, the natural human tendency to be logically consistent drives us, over time, to reconsider and, if necessary, rearrange our peripheral beliefs and behaviors to make them more consistent with the new assumptions we are embracing. Such a process may be intellectually and emotionally challenging, so it is not surprising that we will reach out to others for support and guidance. In highly manipulative groups, somebody is always waiting in the wing to make sure that one draws the “correct” conclusions from the compelling experience that elicited the reevaluation process. In less high-pressure, more ethical groups, members may encourage a prospective convert to think carefully about the new belief system in private and over a period of time. A Franciscan priest, for example, once told me that novices were encouraged to spend a year “in the world” before taking their vows, to make sure that their vow-taking truly reflected an inner calling and wasn’t merely a superficial response to psychological needs.

In some cultic groups it is not unusual for a person to go through the following stages:

§  Prospective converts perceive the leader as having some special ability or charisma (he reads minds; he heals people; he induces altered states of consciousness in people) that triggers a powerful inner experience (e.g., of the leader's spiritual "presence"), which in turn causes them to reconsider their assumptions about the world, self, and others.

§  The leader’s minions, who become aware of prospects' openness to their belief system, will, frequently with much genuine concern and sincerity, do what they can to ensure that they make the “correct” interpretation of those experiences.

§  Prospects come to accept, at least provisionally, the fundamental assumptions, what I have sometimes called the “ruling propositions” on which the group is based—e.g., guru is God incarnate, pastor Bob is a modern-day prophet, Sister Veronica is God’s messenger. The leader and/or group thus come to have a high level of credibility and authority for the prospect.

§  Prospects yield to these pressures, whether they be mild or strong, and reach a point at which they implicitly if not explicitly declare, “I believe!” The initial declaration is usually directed at the ruling propositions, e.g., "guru is God incarnate."  Prospects are now converts.

§  Converts rearrange their peripheral beliefs and behaviors to make them more consistent with the new set of assumptions and their derivative peripheral beliefs and behaviors. Again, these actions frequently are accompanied by varying degrees of social guidance and/or pressure.  For example, accepting that "guru is God" implies obeying guru, even if his orders make no sense ("Whom am I to question God?").

§  Converts become comfortable with the new set of beliefs and behaviors and begin to live according to them.

§  Other group members, sometimes without realizing it, provide rewards and punishments that tend to strengthen new converts' loyalty to the group.

§  Converts become aware of inconsistencies, contradictions, abuses, or failed predictions within the group or organization.

§  Normal cognitive dissonance processes combined with group pressures cause the member to search for rationalizations to explain away these disturbing discrepancies.

§  So many disturbing discrepancies accumulate that, as one ex-member put it, the shelf of rationalization on which they were placed collapses.

§  Members once again begin to reconsider fundamental assumptions; only this time they reconsider the assumptions, the ruling propositions, of the group to which they had claimed allegiance, sometimes for many years.  Support from family, friends, or professionals can sometimes facilitate such reevaluation and a decision to leave the group.

This process can sometimes be painfully disillusioning to group members or former group members, who may be reluctant to "trust," to attribute credibility to future spiritual experiences (Lucas, 2003).  Although models that stress manipulation may apply to some such cases, they do not necessarily apply.  And even when they do, the individual's inner experiences, which affect what he or she believes, are likely to have had a profound impact.  This impact and its implications should be addressed when trying to help former group members adjust to life outside the group.

References

Ansbacher, H., & Ansbacher, R. (Eds.). (1979). Superiority and social interest: A collection of later writings [of Alfred Adler], 3rd revised edition. New York: Norton.

Beck, A. T. (1979). Cognitive therapy of depression.  New York: Guilford Press.

Compact Edition of the Oxford English Dictionary.  (1971). Oxford: Oxford University Press.

Ellis, A., & Harper, R.A. (1975). A new guide to rational living. Englewood Cliffs, NJ: Prentice-Hall.

Festinger, L. (1957). A theory of cognitive dissonance. Stanford: Stanford University Press.

Lucas, P. (2003). Spiritual harm in new religions: Reflections on interviews with former members of NRMs. Cultic Studies Review (1) –www.culticstudiesreview.org.

Zablocki, B. (2001). Towards a demystified and disinterested scientific theory of brainwashing.  In B. Zablocki & T. Robbins (Eds.), Misunderstanding cults: Searching for objectivity in a controversial field, pp. 159-214. Toronto: University of Toronto Press.

This material was originally prepared for a presentation at AFF’s annual conference, June 14-15, 2002, at the Crowne Plaza Hotel, Orlando (FL) Airport.

NBC Defames Carp And The Unification Church Of America

by Peter Ross-NYC

In November of 1993, NBC aired several programs which defamed the Unification Church of America and CARP. The following letter was submitted to NBC's lawyer by Peter Ross. attorney, who represents the Unification Church and CARP. In addition to this response the Unification Church has filed an official complaint with the Federal Communications Commission.

On Monday, November 8, 1993, and on Monday, November 15, 1993, NBC aired editions of the Today show which referenced the Unification Church of America ("the Church"). NBC also aired an edition of the Now program, which was essentially a re-run of the first Today show.

To date, your client has failed to consider the concerns of the Church with regard to these several programs. The failure of your client to respond to my request for a meeting to discuss these programs was very disappointing.
Therefore, please be advised that officials of the Unification Church have decided to retain counsel and to file suit in federal court against NBC and the producers of the Today show, together with Peter Heinrich, Cynthia Lilley, Patrick Ryan, Carol Giambalvo, Steve Hassan, and the Cult Awareness Network (CAN).

The cause of action is defamation of the Unification Church. Unification Church officials believe that these programs were maliciously produced in order to undermine the legitimate good standing of the Church as a bonafide religious organization, in order to adversely reflect upon the Church's honesty and integrity, and in order to impair the Church's ability to otherwise legitimately function as a bonafide charitable organization.

It is the opinion of Church officials that the elements necessary to establish a prima facie case have been met in these several shows.
A brief review of the origin and nature of these programs will explain the basis for the Church's decision.

Origin of the Today show:

The producers of the Today show became interested in Cathryn Mazer's brief association with the Unification Church after having been contacted by Cynthia Lilley and Peter Heinrich.

Cathryn had initially met the Unification Church in New York, through its student organization, the Collegiate Association for the Research of Principles (CARP). Despite her efforts to communicate her decision to associate with CARP, Peter Heinrich, her step-father, and Cynthia Lilley, her mother, sought to persuade Cathryn to end her association with CARP through a variety of tactics, which included among others, first, the threat of force and subsequently the threat of a negative media attack on the Church. It must be noted that Cathryn Mazer never joined CARP or the Unification Church.

Because of a fear and apprehension that she would be abducted and subjected to an involuntary deprogramming, Cathryn Mazer advised Cynthia Lilley, who was visiting New York, that she would file a complaint with the police and seek a court order of protection if Cynthia Lilley's threats continued. On behalf of Cathryn, I advised federal law enforcement agencies in New York of the threats that Cathryn had been subjected to. I have in my possession an affidavit drafted by Cathryn Mazer on September 14, 1993, outlining her concerns in this regard.

Having been so advised by Cathryn, Cynthia Lilley and Peter Heinrich ceased issuing threats of a forcible abduction and returned to California.

The basis for Cathryn's fear of being kidnapped arose from the fact that both Peter Heinrich and Cynthia Lilley stated that they had obtained information and counsel from individuals associated with the Cult Awareness Network("CAN"). In fact, the Today show of November 8, showed two active deprogrammers associated with CAN.

The term deprogramming refers to a process whereby individuals who are members of, or associated with certain religious groups are subjected to various involuntary procedures designed to strip them of their religious beliefs. It is more accurately described as faith-breaking.
The Reverend Dean Kelley, Counselor on Religious Liberty for the National Council of Churches, has stated: "Forcible deprogramming is the most serious stain on religious liberty facing this country in the latter half of the 20th. century."

NBC presented on both the Today show and the Now show, two active deprogrammers retained by Cynthia Lilley advising her how to attempt a deprogramming of Cathryn Mazer. One of these deprogrammers, Carol Giambalvo, had her own daughter involuntarily committed into a mental hospital in order to sever her association with the Hare Krishna religion. The other deprogrammer, Patrick Ryan, is a well know deprogrammer who charges thousands of dollars for his services and has been most active in targeting members of Transcendental Meditation. In addition, the Today show presented an interview with Steve Hassan, a long-time associate of CAN, who had arrived in the NBC studios after having just attended CAN's annual national conference in Minneapolis. All three, have been featured speakers at CAN conferences.

Several facts regarding the nature and identity of CAN are relevant:

1. CAN is an organization that has been implicated in the illegal kidnapping and forcible abduction of hundreds of individuals throughout the years.
2. The activities of CAN have been condemned by the majority of respected religious leaders, social scientists, and jurists throughout America (see enclosed).
3. The former national security director of CAN, Galen Kelly, has been convicted, and is currently serving a seven and one quarter year sentence in federal prison, for the kidnapping of a young woman in Virginia in 1992. Federal prosecutors have at least one additional case pending against Galen Kelly here in New York which also further implicates associates of CAN.
4. CAN has been engaged in the practice of referring callers to hired kidnappers. Former deprogrammer and CAN member, Mark Blocksom, in an affidavit dated July 18, 1992, stated that he received 100 -200 referrals of deprogramming customers from CAN officers and directors. Cynthia Kisser, the executive director of CAN has admitted to referring inquirers to her office to deprogrammers, like Kelly and Blocksom. In return, the deprogrammers pay money for these referrals.

This information is a matter of public record, and was provided to the Today show and to your office prior to the airing of these programs. However, despite having received such notice, NBC elected to rely solely on sources that have been consistently hostile to, and prejudicial towards, the Unification Church.

The nature of the Today show:The threat of kidnapping and abduction of Cathryn Mazer abated upon Cynthia Lilley's return to California. However, almost immediately, she and Peter Heinrich began to present the threat of a negative media attack on the Unification Church. This was communicated to Cathryn Mazer and also directly to representatives of the Church. 

Various elected officials, who were apprised of this prospect by Cynthia Lilley and Peter Heinrich, contacted the Church and cautioned Church officials of this imminent attack on the Church. In addition, I personally received a telephone call from an attorney in Washington, D.C., David Bardin, who made it clear to me that NBC was producing a report on the Unification Church that would be unfavorable in its treatment of the Church. Mr. Bardin serves as pro bono legal counsel for CAN in Washington, D.C.. In his phone conversation with me Mr. Bardin stated that "if Cathryn was in California there would be no story."

It thus became apparent that Peter Heinrich and Cynthia Lilley adopted this alternative measure to coerce Cathryn to terminate her association with the Unification Church and to extort from Church officials a decision to preclude Cathryn Mazer from associating with the Church. Rather than abducting Cathryn and forcing a deprogramming upon her as first intended, they sought instead to coerce Cathryn to expose herself to the same prospect by an alternative means. In order for them to do so, however, they needed the cooperation of a sympathetic and willing agent, which they found in Ms. Susan Friedman, the Today show producer and ultimately from NBC itself.

The purpose of the Today show was apparently two-fold: first, to intimidate the Church with the specter of unfavorable reportage to coerce Cathryn to return to California thereby exposing her to an abusive deprogramming, and secondly, to expose the Church to ridicule and hostility by airing a report which would present the Church in a defamatory manner. Both of these objectives were pursued through a conspiracy between Peter Heinrich, Cynthia Lilley, Steve Hassan, Carol Giambalvo, Patrick Ryan, CAN, Susan Friedman and NBC.

True to its design, the Today show of November 8, 1993, presented the Unification Church of America in a defamatory manner. The show maliciously reported that the Unification Church had intentionally restrained Cathryn Mazer against her will and that the Church had prevented her family from having access to her. This was entirely false. On the contrary, the intention of the Unification Church was at all times to insure Cathryn's personal safety and to support her in the exercise of her fundamental constitutional rights. In this regard, I will be pleased to submit a transcript of my final conversation with Cathryn before her eventual departure to LaGuardia airport to travel to Detroit to meet her family.

The following facts are evidence of a conspiracy by NBC and the Today show to defame the Unification Church:

1. Cathryn Mazer had maintained consistent and regular communications with her family, albeit under very difficult circumstances, throughout her brief sojourn with the Unification Church. Yet, the Today show attempted to depict a different and false account.
2. The Today show portrayed Cathryn as being in hiding or as otherwise evading her family. This was false. Cathryn had attempted to communicate with her family at all times and to apprise them of her activities. However she was apprehensive of the intentions of Peter Heinrich and Cynthia Lilley because of a real fear of being subjected to an abduction and an involuntary deprogramming.
3. The Today show never presented Cathryn Mazer's side of the story that she feared she would be the victim of an involuntary deprogramming (see enclosed affidavit of Cathryn Mazer).
4. The Unification Church was described by the Today show as a cult. This is a misrepresentation and mischaracterization of the Church. Neither the original academic meaning of the term "cult" nor the more sensational and pejorative meaning of the term appropriately applies to the Unification Church.
5. Despite being provided with a letter from the New York City Commission on Human Rights and statements from distinguished media organizations condemning the use of the term "Moonie" as pejorative and offensive, and despite the statement of Dr. James Baughman, President of the Unification Church of America on the November 11 show, NBC persisted in using the term "Moonie" to dehumanize and to disparage members of the Unification Church.
6. The producers of the Today show gave no opportunity to Church officials to appropriately address the issues raised in these shows.
7. The producers of the Today program did not inform, nor did they provide any opportunity for Church officials to appropriately respond to the surprise airing of the interview with an apostate member of the Church. At no time was it explained by the Today show that this individual had been the victim of a deprogramming. Nor was it explained how the producers of the Today program had been referred to this individual.
8. The Today show invited Dr. James Baughman to appear live at the very last moment. His statements were to be the only opportunity for the Unification Church to respond to the attacks made by NBC. However, he was not provided the opportunity to present his response due to the decision by NBC and the producer of the Today show to concurrently present Steve Hassan on the program.  Mr. Hassan is a deprogrammer who has received tens of thousands of dollars to deprogram members of new religious faiths. At a CAN conference in New Jersey in 1989, Mr. Hassan described the Catholic Church as "the biggest cult in America." As a highly paid deprogrammer Hassan has a clear financial stake in perpetuating the myth that members of new religious groups are held under mind control.  During his appearance on the Today show Mr. Hassan refused to allow Dr. Baughman the opportunity to speak. Please be advised that the Unification Church has been reliably informed that NBC paid Steve Hassan's expenses in coming to New York to appear on this show. Furthermore, Mr. Hassan has publicly boasted of his role on the program and has stated that he was told by NBC to persistently interrupt Dr. Baughman in order to prevent Dr. Baughman from speaking. None of the other participants on this program were treated so unfairly or in such a hostile manner by NBC.
9. The Today show refused to provide any critical analysis of the role played by Carol Giambalvo and Patrick Ryan in relation to the activities of Peter Heinrich and Cynthia Lilley in their efforts to procure a deprogramming of Cathryn Mazer; nor did NBC provide any explanation of their long-time association with CAN. Rather, both of these individuals were ironically presented as benign "family advisors."
10. The Today show consulted exclusively with individuals who have a long association with CAN. There was no effort made to seek the opinion of impartial authorities or to interview any objective or informed critics of the Church. Nor was any apparent effort made to objectively investigate the practice of deprogramming.
11. Prior to the airing of the program, Susan Friedman, the producer of the Today show, denied having spoken with anyone from CAN and insisted that she was treating this story in a completely objective manner. However, there is no evidence that she consulted with any sources other than those hostile and prejudicial towards the Unification Church. In fact, when challenged to name a person that she had consulted with that was objective towards the Unification Church she named Anne Olander. Anne Olander is in fact the founder of the Chicago affiliate of CAN.
12. The November 15, edition of the Today show went so far as to juxtapose the Unification Church with the People's Temple in Jonestown. Such juxtaposition was more than reprehensible under the circumstances.
13. It is a fact that neither the threat of, nor the actual airing of, a defamation of the Unification Church affected the decisions of Church officials in their concern for the safety of Cathryn Mazer. Nevertheless, Ms. Cynthia Lilley has recently embarked upon a lecture tour and presented a different story. Her presentations in these various forums is a tale of how she used the media to terminate her daughter's association with the Unification Church (see enclosed materials).

While such a presentation impacts upon the professional and ethical standards followed in this regard by NBC and the producers of the Today program, Ms. Lilley has presented evidence of a prior conspiracy to engage in tortious conduct that has proved injurious to my client.

Based upon these facts, and those facts referenced in my prior correspondences with you, the Unification Church of America has determined to pursue a civil suit against the various parties comprising this specious assault. Several other reports aired in the past have caused Church officials to conclude that NBC has contrived a particular policy with regard to reports about the Church. It is apparent that the only way for the Church to insure that NBC alters its current agenda is to file suit.

Nevertheless, please be advised that Church officials are prepared to consider an alternative non litigious resolution to this matter. In so doing, please be advised that nothing in this letter is intended as, nor should be construed as, a waiver of any rights or remedies by the Church, and all such rights and remedies whether at equity or law, are expressly reserved.

http://www.tparents.org/UNews/unws9405/MAZER-1.htm

"TM-EX" is Founded to Aid Former Transcendental Meditation Practitioners

From "Group Claims TM Movement Is a Cult," the Washington Post, July 2, 1987, p. C3

On the eve of a "yogic flying" demonstration for members of the U.S. House of Representatives by followers of Transcendental Meditation guru Maharishi Mahesh Yogi, a group of former TM practitioners and concerned members of the Cult Awareness Network gathered at the Shoreham Hotel in Washington to debunk the "flying" and warn about cults.

The group charged in a press conference July 1 that TM, of which "yogic flying" is an advanced stage, is not simply a method of relaxation through meditation, but a cult that ultimately seeks to strip individuals of their ability to think and choose freely.

"They want you to dress and think and speak in a certain way and not to ask questions. They go into hypnotic trances and shut off who they are as a person," said Steven Hassan, a former member of the Unification Church who has studied cults for a decade. He said that TM adherents suffer a "destruction of personality. It's an addiction, akin to alcohol and drugs," and stressed that "physical and psychological harm" may result from using TM techniques "even if only for a short time."

But Mark Haviland of Maharishi International University's College of Natural Law maintained that TM is "not a philosophy, a life style, or a religion," but "a very simple, useful thing [with] practical benefits of relaxation, of increased inner potential."

Haviland said that so far only the first stage of yogic flying, "hopping," had been achieved, but that "given the results we've experienced so far, we feel that it won't be long before we'll be getting onto the second and third stage" of "hovering" and "actual flight." He said the important thing is the."coherence" that the "flying" creates individually and collectively, "which leads to world peace."

Joe Kelly and John Taity, two former TM adherents who studied yogic flying at MIU in Fairfield, IA, demonstrated the technique at the press conference. Sitting cross-legged on the floor, they hopped in an awkward forward motion that lifted them into the air a few inches.

"It's strictly physical exercise," said Kelly. "There's nothing spiritual about it."

Former MIU student Patrick L. Ryan said he studied yogic flying in a "totalitarian environment" where every minute of his day was programmed, but that he "never saw anybody fly."

Ryan said that a new group called TM-EX is being formed to offer support to those leaving the TM movement. He said that when he left the movement he received help from CAN and a related group, FOCUS, which offers support for those seeking to leave "cultic or totalistic involvement."

Ryan has sued the Maharishi for compensation for the eight years he said he devoted to raising money and promoting TM.

Ex-members of TM said at the press conference that TM is in fact a religion for its adherents, and that the Maharishi is seen as a god.

Patricia Ryan, daughter of California Representative Leo J. Ryan, who was shot to death in 1978 in Guyana by a member of Jim Jones' Peoples Temple, said that "bright, idealistic people are the most vulnerable" to movements such as TM, of which "they become unsuspecting victims."

Meanwhile, a spokesman for Republican Representative Jim Leach of Iowa said the congressman set up a room in the Rayburn Building for the TM adherents to demonstrate yogic flying after receiving a request from MIU in Fairfield, which is located in Leach's congressional district.

The spokesman said that Leach, after being told of the criticisms of the TM movement, responded that MIU is "accredited by the North Central Association of Colleges and Schools and also recognized by the Federal Interagency Commission on Education." He quoted Leach as saying that he has "no objection to any American citizen expressing their First Amendment rights on Capitol Hill or elsewhere."

Cult Observer, Vol. 4, No. 4, 1987, p. 7

Presentations by Joseph Kelly

After the Cult "Coping with Trance States; Hypnosis and Trance"

Patrick Ryan; Joseph Kelly

May 21-22, 1992, Stony Point, NY

After the Cult "Coping with Trance States; Hypnosis and Trance"

Patrick Ryan; Joseph Kelly

May 21-22, 1993, Stony Point, NY

After the Cult

Patrick Ryan; Joseph Kelly

June 2-4, 1995, Stony Point, NY

Workshop for Loved Ones: "How to Help a Loved One Affected by a Cult"

Patrick Ryan; Joseph Kelly

June 7-9, 1996, Stony Point, NY

Former Group Members Workshop

Carol Giambalvo; Joseph Kelly

May 30-31, 1997, Philadelphia, PA

Exit Counseling

Conference Women and Cults: Psychological Manipulation: The Abuse of Women

Patrick Ryan; Joseph Kelly

May 30-31, 1997, Philadelphia, PA

Panel: From Deprogramming to Thought Reform Consultation

Carol Giambalvo; Patrick Ryan; Hana Whitfield; Joseph Kelly

1998 Jonestown Memorial Conference, 20 Years After Jonestown: What Have We Learned About Cults

November 13-15, 1998, Chicago, IL

Thought Reform Consultation (Exit Counseling): Helping Families Address a Loved One’s Group Involvement

Patrick Ryan; Joseph Kelly

"Children and Cults" Conference

May 29-31, 1998, Philadelphia, PA

Workshop for former members of cultic groups

Patrick Ryan; Joseph Kelly

November 19–21, 1999, Stony Point, NY

Coping with Trance States; Hypnosis and Trance

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

1999 Conference: Cults, Psychological Manipulation & Society

May 14-16, 1999, University of Minnesota, St. Paul, MN

Can Cultic Groups Change? The Case of ISKCON

Anuttama Dasa; Radha Dasi; Joseph Kelly; Michael Langone, Ph.D.

1999 Conference: Cults, Psychological Manipulation & Society

May 14-16, 1999, University of Minnesota, St. Paul, MN

Thought Reform Consultation: A Panel Discussion

David Clark; Carol Giambalvo; Joseph Kelly; Patrick Ryan; Hana Whitfield; Jerry Whitfield;

Mike Kropveld, Moderator

1999 Conference: Cults, Psychological Manipulation & Society

May 14-16, 1999, University of Minnesota, St. Paul, MN

Thought Reform Consultation

David Clark; Carol Giambalvo; Joseph Kelly; Patrick Ryan; Hana Whitfield; Jerry Whitfield

Conference: Cults and the Millennium

April 28-30, 2000, Seattle, WA

Workshop for Former Group Members

Coordinator: Carol Giambalvo; Joseph Kelly; Wendy Ford Wolfberg, M.Ed.

Cults, Conversion, Science and Harm

May 4-5, 2001, New York City

Thought Reform Consultation

David Clark; Carol Giambalvo; Joseph Kelly; Patrick Ryan; Hana Whitfield; Jerry Whitfield

Conference: Cults, Conversion, Science and Harm

May 4-5, 2001, New York City

Inner Experience and Conversion

Michael Langone, Ph.D.; Joseph Kelly; Patrick Ryan

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

June 14-15, 2002, Orlando, FL

Exit Counseling Case Study: Psychotherapy Group

Carol Diament; Patrick Ryan; Joseph Kelly

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

October 17-18, 2003, Enfield, CT

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

October 17-18, 2003, Enfield, CT

Coping with Triggers

Joseph Kelly

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

October 17-18, 2003, Enfield, CT

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

June 13-14, 2003, Orange, CA

Exit Counseling Case Study: Eastern Group

Patrick Ryan; Joseph Kelly

Conference: Understanding Cults and New Religious Movements -- Perspectives of Researchers, Professionals, Former Members, and Families

June 13-14, 2003, Orange, CA

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

Conference: Understanding Cults and Other Charismatic Groups -- Perspectives of Researchers, Professionals, Former Members, and Families

June 11-12, 2004, Edmonton, Alberta (Canada)

Coping with Triggers

Joseph Kelly

Conference: Understanding Cults and Other Charismatic Groups -- Perspectives of Researchers, Professionals, Former Members, and Families

June 11-12, 2004, Edmonton, Alberta (Canada)

Former Group Members

Carol Giambalvo; Joseph Kelly

AFF Conference: Understanding Cults, New Religious Movements, and Other Groups

October 14, 2004, Atlanta, GA

Coping With Triggers

Joseph Kelly

AFF Conference: Understanding Cults, New Religious Movements, and Other Groups

October 14, 2004, Atlanta, GA

Question and Answer Session for Families

William Goldberg, M.S.W., L.C.S.W.; Patrick Ryan; David Clark; Joseph Kelly

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

Experienced exit counselors and a psychotherapist who has worked in this field for more than 25 years will field questions from family members concerned about a loved one’s group involvement.

Exit Counseling Panel

David Clark; Joseph Kelly; Patrick Ryan

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

Three experienced exit counselors (thought-reform consultants) will discuss their work, to help attendees appreciate the variety of approaches in this field and the kinds of issues that families, group members, and thought-reform consultants encounter. Among the issues to be discussed from the different perspectives of the speakers are:

• The ethics of an intervention
• Assessing a family situation
• Determining whether an intervention is appropriate
• Family preparation
• The phases and dynamics of an intervention
• Alternatives to interventions
• Issues confronted after an intervention

Ex-Members: Coping with Triggers

Joseph F. Kelly; Patrick Ryan

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

“Floating” is a word often used in association with “trancing out,” “spacing out,” “being triggered,” or “dissociation.” Ex-cult members describe floating in several ways, including (but not limited to) feeling disconnected, feeling as though you’re watching yourself live your life, having spells during which you experience uncontrollable emotions (usually sadness or anger) that are not appropriate to what is happening at the moment.

Floating is also described as having exaggerated physical sensations, having anxiety or mild panic attacks, or having a fantasy or dream-like vision, almost like a dream that invades

your waking state. Most ex-members report that these experiences make them feel as though there  is something drastically wrong with them; they feel as though they may be going crazy.

The purpose of this presentation is to take the fear out of these experiences and bring about some understanding that they are not abnormal.

Triggered experiences are common to people who have been through a traumatic experience or prolonged periods of stress.

Life in a cult is stressful and, for some former members, extremely traumatic. In addition, cults induce altered states of consciousness in many ways. Some cults produce trance induced experiences through meditation, chanting, speaking in tongues, guided visualization, auditing, and/or decreeing.

Other cults produce dissociative states when they put members through long, confrontational (“struggle”) sessions.  Still others overload the senses through rhythmic drumming, music, information overload, or simply through long, emotionally laden sermons or lectures.

Periods of floating are usually brought on by a trigger. Dr. Margaret T. Singer speaks  of  the importance of being able to define and label these varying experiences. To define the word trigger, she uses the following examples: “It triggered my memory of . . .”; “it reminds me of . . .”; “it made me recall or re-experience memories.”

This session will discuss triggers and how to manage them.

Communicating with Cult Members

Linda Dubrow-Marshall, Ph.D.; Patrick Ryan; Joseph Kelly; David Clark

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

Mini-Workshop for Ex-Members – I, II

Lorna Goldberg, M.S.W., L.C.S.W.; Joseph F. Kelly

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

This mini-workshop is for former group members only, not family or friends. This workshop is an abridged version of weekend workshops AFF has been running for more than 10 years. Topics to be discussed include:

• the nature of psychological manipulation and abuse
• coping with depression and guilt
• effects of hypnosis and trance techniques
• coping with feelings of anger
• coping with anxiety
• decision-making
• dependency issues
• reestablishing trust in yourself and others
• the grieving process
• reintegration/identity issues
• spiritual and philosophical concerns

Evolution and Variation Within a Movement: The Case of ISKCON

Anuttama Dasa; Hanuman Dasa; Merudevi Dasi; Joseph Kelly; Michael Kropveld; Michael Langone,Ph.D.

Conference: Psychological Manipulation, Cultic Groups, and Other Alternative Movements

July 14-16, 2005, Universidad Autonoma de Madrid, Madrid, (Spain)

ISKCON, the International Society of Krishna Consciousness, is informally known to nonmembers as “the Krishnas” or the “Hare Krishna organization.”

In 1999 at its annual conference in Minneapolis, the International Cultic Studies Association (then known as AFF—American Family Foundation) organized a panel that brought together an exit counselor, Joseph Kelly; AFF’s Executive Director, Michael Langone, Ph.D.; ISKCON’s Director of Communications, Anuttama Dasa; attorney and ISKCON devotee Radha Dasi; and moderator, Steve Dubrow-Eichel, Ph.D. The title of this panel was “Can Cultic Groups Change:

The Case of ISKCON.”

The idea for this panel came out of informal discussions that leaders of ICSA (AFF) had had with Anuttama Dasa and several of his colleagues. The ICSA (AFF) leaders became convinced that Anuttama and  others within ISKCON were genuinely trying to reform the organization to free it of the kinds of abuses that had fueled much external criticism of it in the 1970s and 1980s.

Joseph Kelly, an exit counselor who had helped several families get loved ones out of ISKCON, had told his colleagues within AFF that considerable variation existed within ISKCON. Some temple heads abused those under them; others did not. Indeed, Mr. Kelly had (and has) a good friend who has been a long-time Krishna devotee.

Some experts in ICSA (AFF) had believed for many years that cultic groups could vary significantly across geographical locations and over time. This nuanced perspective was contrary to the black-and-white views that were thought to be widely held within the so-called “anti-cult” movement.

However, AFF leaders believed that it was time to challenge this limited view by having a public dialogue with members of a controversial organization.

To the surprise of many, the audience favorably, even enthusiastically, responded to the panel discussion. Radha Dasi’s critical look at the role of women in ISKCON was especially popular. Audience members found that they and their ISKCON guests shared a common concern for the mistreatment of individuals.  The ISKCON members’ saffron robes, Hindu beliefs, and nonmainstream lifestyle were not concerns. ISKCON members and conference attendees were

both troubled by violations  of human dignity and rights. In that, they found common ground.

Since that panel discussion,  ICSA (AFF) has held several additional sessions on ISKCON, with attendees reflecting a variety of views, including  those of former members of ISKCON, who still see serious problems with the organization, although they respect the motivations and honesty of people such as Anuttama. One of these former members, Nori Muster, author of  Betrayal of the Spirit, has spoken at ICSA (AFF) conferences and has published an article in  Cultic Studies Review, “Authoritarian Culture and Child Abuse in ISKCON” (Vol. 3, No. 1).

In 2005, ISKCON is still evolving. The panel discussions at this conference (to be given in English, French, and Spanish, with some variation among speakers in the three languages) will elaborate on current ICSA (AFF) concerns, the history of ISKCON, the variations within the organization today (especially in Europe), and the diverse cultural contexts that affect ISKCON members and those who take an interest in ISKCON, whether critical or favorable.

The goal of these panels is to continue to advance the candid dialogue that began in 1998, a year before the first ISKCON panel at an ICSA (AFF) conference, to make the critical community aware of the changes within ISKCON.

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

ICSA Annual International Conference

June 22-24, 2006, Denver, CO

Topics discussed include:

• Nature of psychological manipulation and abuse
• Conditions of thought-reform programs
• General recovery needs of former members
• Coping with depression and guilt
• Effects of hypnosis and trance techniques
• Coping with feelings of anger
• Coping with anxiety
• Decision-making
• Re-establishing trust in yourself and others
• Dependency issues
• The grieving process
• Reintegration/identity issues
• ·Spiritual and philosophical concerns

Coping with Triggers

Joseph Kelly; Carol Giambalvo

ICSA Annual International Conference

June 22-24, 2006, Denver, CO

Dissociation is a disturbance in the normally integrative functions of identity, memory, or consciousness. It is also known as a trance state. It is a very normal defense mechanism.

You've all probably heard of how a child being abused — or persons in the midst of traumatic experiences — dissociate. Those are natural occurrences to an unnatural event.

What are some of the events in the life of a cult member that may bring on dissociation?

• Stress of maintaining beliefs.
• Stress of constant activities.
• Diet/sleep deprivation.
• Discordant noises — conflicts.
• Never knowing what‘s next.

There are many, many ways to produce a dissociative or trance state:

• Drugs,
• Alcohol.
• Physical stress (long-distance running).
• Hyperventilation.
• Rhythmic voice patterns or noises (drumming).
• Chanting.
• Empty-minded meditation.
• Speaking in tongues.
• Long prayers.
• Guided visualizations. ―Imagine…
• Confrontational sessions (hot seat, auditing, struggle sessions).
• Decreeing.
• Hypnotism or ―processes
• Hyper arousal — usually into a negative state so the leaders can rescue you (ICC confessions).
• Ericksonian hypnosis (Milton Erickson) hypnotic trance without a formal trance induction.

Why are we so concerned about trance states?

• Individuals don‘t process information normally in trance states.
• Critical thinking — the arguing self — is turned off.
• Also turned off are reflection, independent judgment, decision-making.

In trance you are dealing with the subconscious mind, which has no way to tell the difference between something imagined or reality — it becomes a real experience which is interpreted for you by the group ideology.

• Once in a trance, people have visions or may ―hear‖ sounds that are later interpreted or you in the context of the cult mindset — the ―magic— while, in reality, they are purposely manufactured physiological reactions to the trance state.
• While in trance you are more suggestible — not just during trance, but for a period of time up to two hours after.
• When a person dissociates, it becomes easier and easier to enter into a dissociative state — it can become a habit — and it can become uncontrollable.

You may have heard it said that not everyone can be hypnotized … that you need to be able to trust the hypnotist‘s authority. While it‘s true that there are degrees of hypnotizability, dissociative states may be induced indirectly. What if instead of telling you that ―now we‘re going to hypnotize you, the leaders just say, ―Let‘s do a fun process — close your eyes and imagine …?

• Are you told to trust your leaders?
• Do they have your best interest at heart?

And what if they are using Ericksonian hypnosis, where there is no formal trance induction?

What is Ericksonian Hypnosis? It‘s an interchange between two people in which the hypnotist must:

• Gain cooperation.
• Deal with resistant behavior.
• Receive acknowledgement that something is happening.

Ericksonian hypnosis involves techniques of expectation, pacing and leading, positive transference, indirect suggestion, the use of ―yes sets,‖ deliberate confusion, the embedding of messages, and suggestive metaphor.

Coping with Triggers

Joseph Kelly; Patrick Ryan

ICSA Conference

June 29-July 1, 2007 Brussels, (Belgium)

How to be Helpful: The Importance of Information

Joseph Kelly; Patrick Ryan; Amanda van Eck Duymaer van Twist

ICSA Conference

June 29-July 1, 2007 Brussels, (Belgium)

Four Approaches to Helping Families

Lois Svoboda, M.D., LMFT, Moderator; David Clark; Joseph Szimhart; Joseph Kelly/Patrick Ryan; Steve Hassan, M.Ed., LMHC, NCC

ICSA Conference

June 26-29, 2008, University of Pennsylvania, Philadelphia, PA

Each presenter has spent at least 20 years helping families concerned about a loved one involved in a cultic group. Yet they represent four distinct approaches to working with families (Kelly and Ryan work as a team). In this session, each of the four approaches will be briefly described, and then the presenters will answer questions from the audience.

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly

ICSA Conference

June 26-29, 2008, University of Pennsylvania, Philadelphia, PA

• Nature of psychological manipulation and abuse.
• Conditions of thought-reform programs.
• General recovery needs of former members.
• Coping with depression and guilt.
• Effects of hypnosis and trance techniques.
• Coping with feelings of anger.
• Coping with anxiety.
• Decision-making.
• Re-establishing trust in yourself and others.
• Dependency issues.
• The grieving process.
• Reintegration/identity issues.
• Spiritual and philosophical concerns.

Workshop for Former Group Members

Carol Giambalvo; Joseph Kelly; Joyce Martella, M.A.

ICSA 2010 Annual International Conference: Psychological Manipulation, Cultic Groups, and Harm

July 1-3, 2010, NY, NY

The purpose of the workshop is to introduce former members to each other and prepare them for the conference and to discuss:

• Triggers – why they happen so often at conferences and how to deal with triggers whenever they occur (taking the sting out of triggers!).
• Setting up a support system for oneself.
• Introduce former members to what happens at conferences and what sessions would appeal particularly to former members; ICSA‘s open policy;
• Safety issues for former members.
• Overview of the Recovery Process.

Coping with Triggers

Carol Giambalvo; Joseph Kelly

ICSA 2010 Annual International Conference: Psychological Manipulation, Cultic Groups, and Harm

July 1-3, 2010, NY, NY

Dissociation is a disturbance in the normally integrative functions of identity, memory, or consciousness. It is also known as a trance state. It is a very normal defense mechanism.

You've all probably heard of how a child being abused—or persons in the midst of traumatic experiences—dissociate. Those are natural occurrences to an unnatural event.

What are some of the events in the life of a cult member that may bring on dissociation?

• Stress of maintaining beliefs.
• Stress of constant activities.
• Diet/sleep deprivation.
• Discordant noises—conflicts.
• Never knowing what‘s next.

There are many, many ways to produce a dissociative or trance state:

• Drugs.
•  Alcohol.
• Physical stress (long-distance running).
• Hyperventilation.
• Rhythmic voice patterns or noises (drumming).
• Chanting.
• Empty-minded meditation.
• Speaking in tongues.
• Long prayers.
• Guided visualizations.
• Confrontational sessions (hot seat, auditing, struggle sessions).
• Decreeing.
• Hypnotism or ―processes.
• Hyper arousal—usually into a negative state so the leaders can rescue you (ICC confessions).
• Ericksonian hypnosis (Milton Erickson) hypnotic trance without a formal trance induction.

Why are we so concerned about trance states?

• Individuals don‘t process information normally in trance states.
• Critical thinking—the arguing self—is turned off.
• Also turned off are reflection, independent judgment, and decision making.
• In trance you are dealing with the subconscious mind, which has no way to tell the difference between something imagined or reality—it becomes a real experience which is interpreted for you by the group ideology.

Once in a trance, people have visions or may ―hear‖ sounds that are later interpreted for you in the context of the cult mindset—the ―magic‖—while, in reality, they are  purposely manufactured physiological reactions to the trance state.

While in trance you are more suggestible—not just during trance, but for a period of time up to two hours after.

When a person dissociates, it becomes easier and easier to enter into a dissociative state—it can become a habit—and it can become uncontrollable.

You may have heard it said that not everyone can be hypnotized … that you need to be able to trust the hypnotist‘s authority. While it‘s true that there are degrees of hypnotizability, dissociative states may be induced indirectly. What if instead of telling you that ―now we‘re going to hypnotize you,‖ the leaders just say, ―Let‘s do a fun process—close your eyes and imagine …‖? Are you told to trust your leaders? Do they have your best interest at heart? And what if they are using Ericksonian hypnosis, in which there is no formal trance induction?

What is Ericksonian Hypnosis? It‘s an interchange between two people in which the hypnotist must:

Gain cooperation, deal with resistant behavior, receive acknowledgement that something is happening.

Ericksonian hypnosis involves techniques of expectation, pacing and leading, positive transference, indirect suggestion, the use of ―yes sets,‖ deliberate confusion, the embedding of messages, and suggestive metaphor.

What Can Families Do?

Linda Dubrow-Marshall; Joseph Kelly; Patrick Ryan

Cultic Groups in Society, “Prevention, Information, Assistance”

September 18-19, 2010, Istituto Madonna del Carmine “Il Carmelo”, Via Doganale 1 Ciampino, Roma, (Italy)

Family members concerned about a loved one‘s cult involvement or its aftereffects need to learn how to assess their situations more effectively and how to evaluate strategic options. This session will explore the problems families face and steps they can take to address these problems.

A Mediation Approach to Exit Counseling

Patrick Ryan; Joseph Kelly

2011 International Conference, Psychological Manipulation, Cultic Groups, Social Addictions, and Harm

Organized jointly by the International Cultic Studies Association (ICSA) and Atención e Investigación de Socioadicciones (AIS), with the collaboration of Info-Cult/Info-Secte and the University of Barcelona

July 7-9, 2011, University of Barcelona, Barcelona, (Spain)

Introduction and Overview for Former Members of Cultic Groups

Carol Giambalvo; Joseph Kelly

2011 International Conference, Psychological Manipulation, Cultic Groups, Social Addictions, and Harm

Organized jointly by the International Cultic Studies Association (ICSA) and Atención e Investigación de Socioadicciones (AIS), with the collaboration of Info-Cult/Info-Secte and the University of Barcelona

July 7-9, 2011, University of Barcelona, Barcelona, (Spain)

Understanding and Coping with Triggers

Carol Giambalvo; Joseph Kelly

2011 International Conference, Psychological Manipulation, Cultic Groups, Social Addictions, and Harm

Organized jointly by the International Cultic Studies Association (ICSA) and Atención e Investigación de Socioadicciones (AIS), with the collaboration of Info-Cult/Info-Secte and the University of Barcelona

July 7-9, 2011, University of Barcelona, Barcelona, (Spain)

Dissociation is a disturbance in the normally integrative functions of identity, memory, or consciousness. It is also known as a trance state. It is a very normal defense mechanism.

You've all probably heard of how a child being abused—or persons in the midst of traumatic experiences—dissociate. Those are natural occurrences to an unnatural event.

This session discusses how dissociative states may be produced, some of the events in the life of a cult member that may bring on dissociation, and how to cope with the ―triggers,‖ the stimuli that may bring on dissociative or trance-like states.

Workshop for Families and Former Members

Patrick Ryan; Joseph Kelly

January 29, 2012, Philadelphia, PA

Special Event: Jehovah’s Witnesses, Former Members and Families

Patrick Ryan; Joseph Kelly, Steve Eichel

May 12, 2012, Philadelphia, PA

• About ICSA (who are we and why do we feel we can talk about the JW Organization)
• Exploring a psychological perspective (experiences in the organization as women, men, lgbt)
• Is the JW organization a cult? What’s a cult anyway?
• How are cultic groups different from and similar to other kinds of groups?
• Why do people leave?
• Can departures be facilitated?
• What problems do people have when they leave?
• How can they manage these problems?
• Disfellowshipping

Restoring Family Connections

Patrick Ryan; Joseph Kelly

INFORM Spring Seminar: "New Religious Movements and Counselling"

London School of Economics

May 18, 2013

Mental Health Issues in Cult-Related Interventions

Philadelphia, PA

October 13, 2013

Family Workshop: Building Bridges

Patrick Ryan, Coordinator; Eileen Barker, Ph.D.; Joseph Kelly; Philip Simo; Doni Whitsett, Ph.D.

2014 International Cultic Studies Association International Conference, Washington, DC

July 3, 2014

Family Workshop: Building Bridges

Patrick Ryan, Joseph Kelly

2015 International Cultic Studies Association International Conference, Stockholm, Sweden

June 24, 2015

"Cultic Group Intervention: Exploring internal experiences in Yoga, Qigong and Transcendental Meditation"

Patrick Ryan, Joseph Kelly

Center for the Study of Cultic Groups & Religious Culture

Beijing Union University, Beijing, China

August 15, 2015

Building Relationships and Communicating with the Cult Involved

Facilitator: Steve Eichel; Discussants – Joseph Kelly; Patrick Ryan

ICSA Santa Fe Conference: High-Control Groups: Helping Former Members

La Fonda on the Plaza, Santa Fe, New Mexico

November 6, 2015

Exit Counseling and Conflict Resolution

Facilitator Michael Langone; Discussants: Carol Giambalvo; Joseph Kelly; Patrick Ryan

ICSA Santa Fe Conference: High-Control Groups: Helping Former Members and Families

La Fonda on the Plaza, Santa Fe, New Mexico

November 7, 2015

Case Discussion: Families

Facilitator: William Goldberg; Stimulus Presentation by Patrick Ryan; Joseph Kelly; Case-Focused Group Discussion

ICSA Santa Fe Conference: High-Control Groups: Helping Former Members and Families

La Fonda on the Plaza, Santa Fe, New Mexico

November 7, 2015

Workshop for Families: A Collaborative Approach to Addressing a Loved One's Cult-Related Involvement

Joseph Kelly; Patrick Ryan, Rachel Bernstein

2016 International Cultic Studies Association International Conference

June 29, 2016, Dallas, TX

Panel: Inside Out — One Group, One Fugitive Swami: Three Different Experiences

Karen Jonson; Joseph Kelly; Patrick Ryan

2016 International Cultic Studies Association International Conference

June 29, 2016, Dallas, TX

Leaving and Recovering from Cultic Groups and Relationships: Workshop for Families and Former Members

Rachel Bernstein, Joseph Kelly, Patrick Ryan, Doni Whitsett, Ph.D.

Center For Inquiry, International Cultic Studies Association International

October 15-16, 2017 Hollywood, CA