My dear Azade I want you to decide your own fate and way of life without restrictions of cult affairs.
As you have had no contact with us during all these twenty-one years, and even have had no activity in social media, it seems that you are living under dehumanizing condition.
Your spouse; Kaveh, has separated the group and is living in Sweden. In his last call to his family, Kaveh said that he is still awaiting Azade’s return.

I am totally unaware of you and your health conditions. As the MEK cult leaders do not allow us to have any contact, I publish this letter to the cyber space in the hope that one day you get access to the internet and be able to read my letter.
Love,
Your mother

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The U.S. assistance to the deal also included a donation of $20 million to the U.N. refugee agency to help resettle the MEK. The U.S. has also provided Albania with security and economic development assistance, to help the country build up its physical capacity to house the refugees. [2]

Based on the 1951 Convention relating to the Status of Refugees published on the UNHCR website, “Protecting refugees is the core mandate of UNHCR”. To protect refugees the UNHCR should work closely with the state that receives the refugees in its territory. [3]

“UNHCR’s main role in pursuing international protection is to ensure that states are aware of, and act on, their obligations to protect refugees and persons seeking asylum, ”according to the UNHCR website. “However, it is not a supranational organization and cannot be considered as a substitute for government responsibility.” [4]

Thus, in case of the MKO members, the Albanian government is supposed to have certain duties and the UNHCR is expected to ensure that the government is aware of its responsibility and acts properly to fulfill the rights of the MKO’s rank and file while they are required to respect the laws and regulations of the Albanian government in return. [5]

Under the 1951 Convention relating to the Status of Refugees, Countries should ensure that refugees benefit from economic and social rights, at least to the same degree as other foreign residents of the country of asylum. The bottom line is that members of the Cult of Rajavi (the MKO) do not benefit from economic and social rights in Albanian territory because they do not enjoy a normal life on their own free will. MKO members are taken as hostages in the headquarters of the group.

“A refugee has the right to safe asylum,” reads the Convention. ”However, international protection comprises more than physical safety. Refugees should receive at least the same rights and basic help as any other foreigner who is a legal resident, including freedom of thought, of movement, and freedom from torture and degrading treatment.” [6]

“Freedom” is a precious gift which allows men to believe and live any way he chooses but it is unheard of in destructive cults such as the MKO. Meanwhile the UNHCR’s assistance “may include financial grants, food, tools and shelter and basic infrastructure such as schools and clinics. With projects such as income-generating activities and skill training programs, UNHCR makes every effort to ensure that refugees become self-sufficient as quickly as possible.”

Based on testimonies of defectors of the MKO in Tirana, the above mentioned facilities are limited to very basic needs such as food and shelter. The MKO’s rank and file have no access to the income-generating activities and skill training programs because they have to be dependent to the cult.

Once a person is stuck in a cult, he or she has to be totally dependent on the leader of the cult. Self-sufficiency is pointless to a cult member. In order to impose more isolation on their rank and file the MKO leaders took their recent action to relocate them to a remote headquarters in north of Tirana. The new base is surrounded by high walls and barbed wire to prevent the members from escaping.

The UNHCR and the Albanian government are highly responsible about the threat of 2500 radicalized cult members who are trained as robots in the Cult of Rajavi. They are potential ISIS-like forces that may turn back to trouble their housing society unless the MKO members are not considered as refugees under international laws. A Huffington Post article by Massoud Khodabandeh clarifies the vague status of the MKO hostages in Albania:

“A report by an Albanian lawyer (acting for MEK members who managed to separate from the group) after meeting with the UNHCR in Tirana reveals that under a secret agreement struck between the Americans, the government of Albania and the MEK leader, the UNHCR supervised the transfer of approximately 3,000 MEK from Iraq to Albania not as refugees but on a ‘humanitarian basis’. In other words, they have no official status in the country.

“According to this agreement, all the expenses for the MEK members are to be doled out by the MEK itself. This means that members are totally dependent on the MEK leadership for their subsistence. Those who have expressed their desire to separate from the group, for whatever reason, must continue to obey MEK rules and restrictions, they must accept MEK imposed conditions so that they are given accommodation and food.” [7]

This unfounded status of some thousand members of a fringe cult may give Albania a slap in the face. This is what Ebi   Spahiu of Balkanalysis is concerned about. “Given Albania’s continued struggles with endemic corruption and organized crime, and the slow emergence of religious radicalization as a regional security threat, sectarian rifts may add to the list of challenges facing Albania’s political standing,” he writes. “One point of controversy that has already occurred domestically is that the agreement itself is very vague; there has thus been plenty of criticism domestically over a perceived lack of transparency on the terms agreed between Albania and the US.” [8]

Mazda Parsi

Sources:

[1] Dockins, Pamela, US Praises Albania for MEK Resettlement, VOA, February 14th, 2016

[2 ] ibid

[3] UNHCR website, Protecting Refugees: questions and answers, February 1st, 2002

[3] ibid

[5] ibid

[6] ibid

[7] Khodabendeh, Massoud, Albania’s Modern Slavery Problem Alienates Europe, Huffington Post, November 20th, 2017

[8] Spahiu, Ebi, The Iranian MEK in Albania: Implications and Possible Future Sectarian Divisions, Balkanalysis, January 29, 2017

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Massoud Rajavi’s marriage with his commander’s wife, Maryam Azodanloo, was considered by many to be a scandal and surfaced perversion. Being an undeniable truth, the organization developed a scenario to remodel the shaped mentality. The organization came up with the plan of organizing forced sessions of analyzing members’ political, moral and personal viewpoints about Rajavi. So complicated was the scenario that soon all antagonistic attitudes towards Rajavi floated up and the members tried to outmatch each other in demonizing and disparaging Rajavi and strongly condemned him of his eccentric deed.

Unknowingly, members were condemning themselves rather than Rajavi. The sessions meant to strongly condemn members of the guilt they had done in their past life and the way they tried to justify the vices. Explaining the process, Massoud Banisadr has stated:

This time as it was told by Masoud, we had to take him to negative infinity and accuse him of any thing which we could think of, and then judge him, if we reached to the verdict that he is not guilty, then we had to make him as mirror and this time judging ourselves. Meant accusing ourselves for the same crimes, which we accused him of. Following that we had to find our class tendencies. And our true nature, hidden under nice and gentle behaviour of ours. 1

Oddly enough, the process soon turned into a criterion to decide about qualified members for organizational promotions. The technique of eliciting confessions was practiced in collective gatherings and the members were forced to admit to their antagonistic and contradictory outlook not only about the leadership but also about other organizational issues; they had to ‘vomit their thoughts’ as the organization called it.

The sessions were somehow as if the members were on trial. The members’ confessions were enough to accuse them to demand Rajavi’s forgiveness. Feeling ashamed of accusing Rajavi, they would compose piles of recantation letters and urging Rajavi to forgive them. Ludicrous as it may seem, in many of these letters, members confessed to have been ignorant of Rajavi’s infallibility all the time. But the outcome of these trial-like sessions was critically serious:

In these hearing sessions the defendants had no advocate and besides, it was not so appropriate an atmosphere to provoke any protest; they held heads down and others spat at them. But what requires further consideration is that so the Falangist element and cult characteristics had bulged in the course of these years that a sister volunteered to kill her sister. 2

The interesting point is that such a process came to be justified under the philosophy of the ideological revolution. The dissenters and whoever repulsed the revolution had to pay a price. It was even much unbearable for a high ranking member:

High ranking members who couldn’t have the revolution, were not allowed to leave the organisation so in some cases they had no alternative except killing themselves. While they were living among us, they were forbidden to do anything, even helping in the kitchen was denied to them. 3

And some committed suicide because they could not tolerate the so-called revolution that ended to disgrace for all the organization:

Nasser, one of our army commanders, has killed himself with a blade given to him for shaving. … Later in another meeting, I heard from Rajavi that Eshagh, who was working with me in New York, has gone to hunger strike because his revolution has not been accepted. Few years later, after I left the organisation, I heard he hanged himself about the same time, but we were not told then, so I presume there were some more suicides which we didn’t hear about them. 4

Thus, a technique mainly developed to trace dissidents and disloyal to revolution turned into a lasting achievement with a multi-purpose function. Mojahedin’s irreparable loss after the military operation Eternal Light needed scapegoats to justify Rajavi’s insanity of masterminding such a mass suicide. Again the members were forced to confess that lack of total trust in Rajavi and their attachments to worldly attractions was a reason not to stand by their commitment to him. They had to devote themselves only to Rajavi and nothing else had to enter their hearts but his love. As Mohsen Rezai, a ranking cadre is quoted saying:

To follow him [Rajavi] ideologically, and not only politically, you have to see him and accept him not only in your mind, but in your heart. And you cannot do it unless you first open your heart to him. You should have no secret from him, no boundary should separate you from him. He should be the one and only, the closest person to you. To reach this close relationship, you have to work hard, beginning with the expression of all your contradictions and secrets, especially those concerning him. 5

So, a process formulated to detect and hamper attempts for schism and to accomplish a throughout internal purge becomes an integral part of a cult that practices deceptions, lies and exhibits murder in its heart under the disguise of a pro-democratic organization.

References:

1. Masoud Banisadr; Memoirs of an Iranian Rebel.

2. Shams-e Haeri, Hadi; The swamp, vol. II.

3. Masoud Banisadr; Memoirs of an Iranian Rebel.

4. Ibid.

5. Ibid.

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Sky News airs Mojahedin Khalq Terrorists show after lifting ban

An MKO member has criticized the Islamic Republic in a televised interview in a first move since the reversal of the UK ban on the group.

Azam Mollahassani Majdabadi Farahani Kohneh alias Leila Jazayeri appeared in a live program on Sky News television Sunday and severely took to task the Iranian government.

She accused Iran of violating human rights and meddling in the internal affairs of its neighbors.

This has been the first appearance of a member of the Mujahedin Khalq Organization (MKO) since a British court ruling ordered the reversal of the UK ban on the organization.

The MKO is listed as a terrorist group by much of the international community, including the US. The group has claimed responsibility for numerous terror attacks against Iranian officials and civilians.

During the program, Jazayeri claimed the Iranian government executes and stones people on a daily basis.

She also said the country’s economy has collapsed, alleging that nearly 85 percent of the Iranian people live below the poverty line and demand a regime change.

The MKO member called on Western governments, in particular Britain, to support the overthrow of the Iranian government by Mariam Rajavi, a leader of the outlaw group.

Leila Jazayeri has been involved in several violent acts against the disaffected MKO members.

She has also disrupted several meetings wherein participants were believed to be critics of MKO policies. She is known to have several criminal court records in European countries for assault and injury, fraud and other charges.

Press TV, London, July 21, 2008

http://www.presstv.ir/Detail.aspx?id=64336&sectionid=351020101

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Public’s peripheral and private life is always susceptible to being infiltrated by a variety of cults that might threaten the social health through psychological damages or appalling cult-oriented operations. In the same way, infiltrating cults can to a great extent decrease their threats and stop whatever deliberate violence, criminal activities and other anti-social behavior plotted by the cults. Furthermore, majority of cult recruits are deceived by what cults falsely advertize and is totally different with what is actually practiced within the cults.

Cult-defined values and standards are usually kept concealed from the new recruits so as not to make a free approval and disapproval of the cult they are invited to join. If the targets are to join and exist in the cult, they must conform to the rules even if they are not privately accepted. Once joined, the targets have to conform to the cult’s standards regardless of having developed an awareness of the existing discrepancy between personal and social standards and those of the cult’s.

A well informed infiltrated agent may secretly help targets to develop awareness for a timely decision. But the greater jeopardy seems to be when cults plan to threaten the society with their menacing activities. It is even worse when the cult reveals to have an infrastructural terrorist nature. The Iranian Mojahedin-e Khalq Organization (MKO/MEK/PMOI), for instance, is a terrorist cult that had proved to be a big threat for Pahlavi’s monarch before its fall following Iranian Islamic revolution. In one instance, infiltration into the organization not only stopped its terrorist operations but also led to the apprehension of almost all leading members and thus, immunizing the regime against the group’s threats for a while. Explaining on the event, Masoud Banisadr, a MKO’s ex-member, has said:

Mojahedin began their military operations in August 1971. Their first operations were designed to disrupt the extravagant celebrations of the 25-century anniversary of the monarchy. SAVAK [the Monarchy’s security-information apparatus] through one of the old member of Tudeh party, who was recruited by them, could infiltrate into Mojahedin and soon was able to arrest another sixty-six members. In the subsequent months, the group lost the whole of its original leadership through executions or street battles. 1

In spite of infiltrations into the organization to decrease the risk of its terrorist operations, it was a heavy cost for Iran’s revolutionary regime and the people as well. However, it has not been an unproductive preventive measure as another ex-member explains:

Another problem for the Mojahedin has been infiltration. The military attempts are failing due to the desperation of their recruitment policy, which has led to heavy infiltration of their ranks. The organisation is now so thoroughly infiltrated, that out of four recent terrorist attempts, three teams were immediately arrested at the border and the other one before they were able to undertake any action, because of intelligence that reached the regime via these infiltrators. 2

As cults have indeed influenced all types of people and infiltrated different aspects and contexts of social life, a public awareness deems necessary as another preventive measure against the spread of cults’ threats.

Considering it a duty, many established NGOs and groups, mainly formed by those who have suffered, that is to say, ex-members, parents and families, perceive themselves as caring and experienced in the suffering that cults inflict upon members. They are much more concerned about the dangers threatening society at large, as evidenced by the violence, criminal activities and other anti-social behavior in which cults have indulged. These groups can be of a great help in collaboration with legislative and judicial bodies to control cult activities and minimize their threats.

The relative balance of influence that these key groups play varies from country to country and is constantly changing according to the number of active cults and the degree of their threat. It has been suggested that these groups are primarily concerned about the dangers that cults pose for individuals and society, but they play an influential role for a widespread public awareness against destructive cults. Generally, the society blames the victims themselves who have been entrapped by the cults. As best explained by Singer:

We all are being influenced all the time. And we all are potentially vulnerable to a cult’s pitch, especially as our society becomes more and more commercialized, violent and alienating, dishonest and corrupt, polarized and without structure. To counter the blaming mentality, we must, as a society, seek educational and informational preventive programs to teach about open versus deceptive recruitment and to expose the manipulative and unethical techniques used by various cults to keep members guiltily bound to the group. If you buy a pair of shoes that don’t fit, you can usually return them. But once you join a cult, it may be years before you get out. 3

The established NGOs can draw on the stories of worried, anxious relatives and even the unconventional ethical ideological practices within the cults to attract the attention of the media. If the media accept and reinforce the image of the reported cults and let the public picture them as intrinsically and typically sinister, bizarre, and a dangerous threat, such an image will become accepted as part of the conventional, taken for granted wisdom of the general population. This can lead to encouraging the public opinion to react in an increasingly negative fashion which can fan the flames of escalating antagonisms on the cults. The public need to be concerned about the threats of cults and as Singer concludes:

The psychotechnology of thought reform is not going away. It is also not harmless, as the apologists and cult spokespeople would have us believe. We have, in fact, seen cult techniques of persuasion and control become more skillful, more subtle, and damaging during the past two decades. Education, information, and vigilance are constantly needed to keep us, and our minds, free. 4

Unfortunately, sometimes the number of active cults and the propaganda machine run by them exceed the counter-cult associations and NGOs and the mass media show little interest to cover the related reports and news as it is a generally adopted policy not to talk of the cults. It is only when a cult has indulged in a task of unconventional nature or immolation for some religious or political end that the media dash to cover it. It was only early this month that the news came out with the reports of the removal of a total number of about 416 children, mostly teens, from a polygamist remote compound Ranch of the Fundamentalist Church of Jesus Christ of Latter-day Saints, a breakaway Mormon sect. Hardly had anybody heard of the cult endangering the life of many innocent children abused in different ways by the cult.

It is not the first and will not be the last report of the children being abused by a cult. Mojahedin-e Khalq Organization also has long abused children and has separated them from their parents sending them away to countries far from their parents. Nothing is known about the whereabouts of these children and their names have almost sunk into the oblivion since rarely anywhere they are talked about.

It is not enough to bring general public awareness of cults through news reports of numerous bizarre crimes and acts of terrorism committed by members of some notorious cults and organizations. Although through these reports the public become somewhat educated as to the extraordinary social organization, practices, and techniques of influence employed by the cults and the groups associated with the crimes, much more has to be done to prevent outburst of such cult events.

1- Masoud Banisadr; Memoirs of an Iranian Rebel.

2- Anne Singleton; Saddam’s Private Army, Iran-Interlink, 2003

3- Thaler Singer, Margaret; Cults in Our Midst, p. 28.

4- Ibid, p.103.

Research Bureau  – Mojahedin.ws – April 28, 2008

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In anybody’s career can be found flaws and individual-class ill-indoctrinations engulfing him which deprive him of the blessings of an outward leader. Anybody who believes to be his own leader is left in the sepulchre of his own thoughts. You must push aside the tombstone and reach for a handhold outside. Attach yourself to the source of leadership to gain energy. [1]

According to such a vision, of course the insider must consider himself in somebody’s debt who has unbounded him from a dark, sinful past lived wholly devoid of a leader. Whatever he has committed in the past, even if they were acts of virtues, are worthless in the presence of the newly adopted leader. From here on, the past being completely denied, the individual’s qualifications and personality is conditioned to the absolute submission to the leadership. As Bijan Niyabati admits:

He [who is absorbed by the revolution] is a no one that represents no individual value. His gained prestige is neither an award of his imprisonment inside the prisons of Shah and clerics nor his presence in the fronts of fire and blood. He is neither an eloquent orator nor a highly educated man. He is not even a man. In a word, he carries none of his past merits. [2]

Simply said, a person’s badge of courage and the valor of his revolutionary combats as well as his gained social prestige and all the other merits are volatilized. Now, unquestionable self-surrender is the mechanism that generates his promotion and grants him personality and legitimacy:

From then on, promotion in rank and status is attained not by the virtue of political and organizational qualifications, but through prostrating before a woman. A woman who, for the first time in the history of Shiism, is promoted to the status of an imam. [3]

Denial of the past and absolute submission to the leader leaves the door open for anyone who wishes to join. These two factors demarcate between the old and the new worlds and they are the infrastructures of Mojahedin’s ideological revolution. Is it, as Mojahedin claim, the discovered missing-link in the world of creation that is exclusively possessed by Mojahedin and inserted in their revolutionary methodology? They insist to say that the issue of the ideological leadership and solemnizing mutual relations are tokens of ingenuity and creativeness owned by Mojahedin and which comply with the laws of existence. As Mehdi Abrishamchi admits:

Nowhere in a context out of our mind can we legislate. We must discover laws. We make success if our discovery is proper, otherwise we fail. Social development and evolution have their own set of rules, too. We make advance if we discover their rules, otherwise, we cannot. [4]

Then he asserts that Mojahedin’s leadership has developed a better comprehension of these issues and, thus, has proved to be much qualified for the leadership:

As the human society is part of the created world which is superior to our society and world, the one who has a deeper vision of the general laws dominating the motion of the world and society, which in its simplest definition is termed as ideology, can revolutionize the society. [5]

Is that really the missing-link Mojahedin claim to have discovered? In fact, the claims are the most commonly techniques practiced by the majority of movements’ leaders at least in the past century. Eric Hoffer in his social and psychological autopsy of the believers in the contemporary mass movements, being reactionary or revolutionary, and the exploited techniques to transmute their believers observes that all of them end in cults. More interestingly, the presented evidences are from among the capitalism and socialism camps as well as fascist and pseudo-fascist movements. Tracing the factors in the Soviet Union’s Communist Party, Hoffer has said:

The total surrender of a distinct self is a prerequisite for the attainment of both unity and self-sacrifice; and there is probably no more direct way of realizing this surrender than by inculcating and extolling the habit of blind obedience. When Stalin forces scientists, writers and artists to crawl on their bellies and deny their individual intelligence, sense of beauty and moral sense, he is not indulging a sadistic impulse but is solemnizing, in a most impressive way, the supreme virtue of blind obedience. All mass movements rank obedience with the highest virtues and put it on a level with faith:”union I of minds requires not only a perfect accord in the one Faith, but complete submission and obedience of will to the Church and the Roman Pontiff as to God Him- self.”Obedience is not only the first law of God, but also the first tenet of a revolutionary party and of fervent nationalism.”Not to reason why”is considered by all mass movements the mark of a strong and generous spirit. [6]

What happens in MKO in respect to inspire in insiders the feeling of regret for the past is surprisingly identical with what Stalin did in his purges of the old Bolshevik leaders when he deprived them of any possibility of identification with the past which consequently led to their unbounded contempt for the past and for history:

It is somewhat terrifying to realize that the totalitarian leaders of our day, in recognizing this source of desperate courage, made use of it not only to steel the spirit of their followers but also to break the spirit of their opponents. In his purges of the old Bolshevik leaders, Stalin succeeded in turning proud and brave men into cringing cowards by depriving them of any possibility of identification with the party they had served all their lives and with the Russian masses. These old Bolsheviks had long ago cut themselves off from humanity outside Russia. They had an unbounded contempt for the past and for history which could still be made by capitalistic humanity. They had renounced God. There was for them neither past nor future, neither memory nor glory outside the confines of holy Russia and the Communist party and both these were now wholly and irrevocably in Stalin’s hands. They felt themselves, in the words of I Bukharin.”isolated from everything that constitutes the essence of life.”So they confessed. By humbling themselves before the congregation of the faithful they broke out of their isolation. They renewed their communion with the eternal whole by reviling the self, accusing it of monstrous and spectacular crimes, and sloughing it off in public. [7]

To stabilize the authority of Nazi Party, as Hoffer points out, the devout are always urged to seek the absolute truth with their hearts rather than their minds:

The devout are always urged to seek the absolute truth with their hearts and not their minds.”It is the heart which is conscious of God, not the reason.”Rudolph Hess, when swearing in the entire Nazi party in 1934, exhorted his hearers:”Do not seek Adolph Hitler with your brains; all of you will find him with the strength of your hearts.”[8]

As Hoffer discusses, insiders’ self-surrender is blazoned as atonement for the past sins which the groups themselves cultivate in the insiders:

Self-surrender which is the source of a mass movement’s unity and vigor, is a sacrifice, an atonement, and clearly no atonement is called for there is a poignant sense of sin. Here, as elsewhere, the technique of a mass movement aims to infect people with a malady and then offer the movement as a cure. An effective mass movement cultivates lea of sin. It depicts the autonomous self not only as barren and helpless but also as vile. To confess and repent is to slough off one’s individual distinctness and separateness, and salvation is found by losing oneself in, the holy oneness of the congregation. [9]

The meeting point to comprehend bilateral cult relations is that in the paradoxical converge of the two factors the person comes to recognize the new identity he is led into. Rajavi has always reiterated that he bears the responsibility for the sins the members have done. Rajavi is promoted as the theophany that forgives his followers’ sins and warrantees their salvation. That is what Hoffer terms as ‘a tender spot’. To achieve salvation, Rajavi requires insiders’ total devotion which is accomplished through undergoing a certain process. Explaining on the tender spot, Hoffer states:

There is a tender spot for the criminal and an ardent wooing of him in all mass movements. St. Bernard, the moving spirit of the Second Crusade, thus appealed for recruits:”For what is it but an exquisite and priceless chance of salvation due to God alone, that the omnipotent should deign to summon to His service, as though they were innocent, murderers, ravishers, adulterers, perjurers, and those guilty of every crime?”Revolutionary Russia too has a tender spot for the common criminal, though it is ruthless with the heretic-the ideological”deviationist.”It is perhaps true that the criminal who”embraces a holy cause is more ready to risk his life and go to extremes in its defence than people who are awed by the sanctity of life and property. [10]

A scrutiny into MKO’s teachings of the ideological revolution well approves that, in contrast to the organization’s claims, its parameters are nothing more than emulating commonly practiced cult techniques. It is a historically proven fact that most cults apply these techniques since they work the best in the recruitment and enslavement of the new members. MKO is not an exception.

Sources:

[1]. Shams-e Haeri, Hdi; Mordab [Swamp] (originally in Persian), vol. II, p. 101.

[2]. Niyabati, Bijan; A Different Look at the Ideological Revolution within MKO, Khavaran Publication, p. 102.

[3]. Ibid.

[4]. Mehdi Abrishamch’ lectures on MKO’s ideological revolution.

[5]. Ibid.

[6]. HOffER, ERIC; The True Believer, Harper &. Row Publishers, New York, 1966, p. 108

[7]. Ibid, pp. 62-63.

[8]. Ibid, p. 77.

[9]. Ibid, pp. 55-56.

[10]. Ibid, p. 56.

Bahar Irani – Mojahedin.ws -October 14, 2007

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