A cult, particularly a destructive one, is almost any kind of organization whose followers have been deceptively and unethically recruited and retained. They use manipulative techniques, which are imposed without the informed consent of the recruit and are designed to alter personality and behavior. These groups are only concerned about advancing the mission or business of the group, and not the well being of the individual members. They pose great dangers not only against the society among whom they live but also against their own followers. Our modern history contains records of cults’ threats and human tragedies that have shaken the world. Talking on the tragic end the followers of a destructive cult might be led to Margaret Thaler Singer has said: Twice in less than fifteen years we have been shown the deadly ends to which cult followers can be led. In 1978, aerial photos of 912 brightly clad followers of Jim Jones, dead by cyanidelaced drinks and gunshots in a steamy Guyanese jungle, were shown in magazines and on television, reappearing with each subsequent anniversary of the end of Jonestown. And in early 1993, television news programs showed the Koresh cult’s shoot-out, then several weeks later its flaming end on the Texas plains. 1 They are only an example of many countless instances. As reported recently, Texas police raided a gated compound outside the tiny Texas cattle town of Eldorado built and run by the Fundamentalist Church of Jesus Christ of Latter Day Saints. Reportedly, more than 400 children and teens had been rescued and taken into temporary state custody while the authorities continued investigating allegations that girls at the compound were being sexually abused by men. The number of active cults only in the US is estimated to range from 3,000 to 5,000. It is hard to get a precise number as cults change their names, splinter off into other groups, or shut down in one area only to open back up in another. Unfortunately, there are approximately 180,000 new cult recruits every year and the cults are developing more sophisticated techniques to form and establish new aliases. They originally start under religious and political covers and it is only after getting totally involved in the cults that the followers come to recognize the real intention of the cults. One way to avoid being entrapped by the cults is to learn to recognize common cult-recruitment tactics and situations. The people who have suffered tensions or are in search of Utopia are most vulnerable to be recruited by the cults. In general, cults follow nearly the same tactics for deception and misrepresentation to recruit, retain and achieve cult-related ends. Today, it is really a hard task to distinguish a cult from another legal group but in the past decades there have been attempts to help people in cult prevention. There are identical factors shared by majority of cults which can be of great help to recognize a cult. Referring to important characteristics of a cult Robert Jay Lifton observes: First, all cults have a charismatic leader, who himself or her- self increasingly becomes the object of worship, and in many cases, the dispenser of immortality. Spiritual ideas of a general kind give way to this deification of the leader. Second, in cults there occurs a series of psychological processes that can be associated with what has been called”coercive persuasion”or”thought reform,”as described in some detail in this book. And third, there is a pattern of manipulation and exploitation from above (by leaders and ruling coteries) and idealism from below (on the part of supplicants and recruits). 2 Thus, the characteristics to mark a cult are three: 1. Charismatic and self-appointed leader who claims divinity or special knowledge and demands his followers unquestioning and total loyalty and obedience. 2. An organized structure of totalitarian hegemony with the leader at the top
3. Planned thought reform and brainwashing techniques to induce a state of high suggestibility and dependency on the group and self-alienation.
To determine how dangerous a cult might be, Bonewits draws a Cult Danger Evaluation Frame which can be a good help to determine just how dangerous a cult or group might be in comparison with other groups. The factors indicated by Bonewits include:
1. INTERNAL CONTROL 2. WISDOM CLAIMED by leader(s3. WISDOM CREDITED to leader(s) by members 4. DOGMA 5. RECRUITING6. FRONT GROUPS 7. WEALTH 8. POLITICAL POWER 9. SEXUAL MANIPULATION 10. CENSORSHIP11. DROPOUT CONTROL 12. VIOLENCE13. PARANOIA 14. GRIMNESS 15. SURRENDER OF WILL16. HYPOCRISY 3
It seems that Bonewits has developed a good understanding of cults’ menace in the modern world which is shared with other researchers. A look at Dr. Robert Jay Lifton’s criteria for a destructive cult is a precise approbation:
1. Authoritarian pyramid structure with authority at the top
2. Charismatic or messianic leader(s) (Messianic meaning they either say they are God or that they alone can interpret the scriptures the way God intended.
3. Deception in recruitment and/or fund raising
4. Isolation from society — not necessarily physical isolation, but this can be psychological isolation.
5. Use of mind control (Mileu Control, Mystical Manipulation, Demand for Purity, Confession, Sacred Science, Loading the Language, Doctrine Over Person, Dispensing of Existence) 4
Considering signs that distinguish a destructive cult, a precise evaluation of MKO well crystallizes it as one of the most destructive and visible examples of a cult that jeopardizes the security and thought well-being of the people among whom it takes refuge under the cover of a pro-democratic, political group. Far beyond being recognized as an alternative to Iranian regime as MKO claims, it is an alternative to a destructive cult sharing their characteristics. For sure, no sensible people consent to a dangerous cult to steer the country.
References: 1- Thaler Singer, Margaret; Cults in Our Midst: The Continuing Fight Against Their Hidden Menace, p. 3.
2- Ibid, XII.
3- www.qed.net/bonewits/ABCDEF.HTML
4- www.refocus.org Research Bureau, Mojahedin.ws, April 9, 2008
As part of the intense influence and change process in many cults, people take on a new social identity, which may or may not be obvious to an outsider. When groups refer to this new identity, they speak of members who are transformed, reborn, enlightened, empowered, rebirthed, or cleared. The group’ approved behavior is reinforced and reinterpreted as demonstrating the emergence of "the new person." Members are expected to display this new identity. 1 The new personality totally split from the outside world is manipulated for a variety of group tasks based on the objectives of the group and cult that consider the outsiders as the enemies who have to be confronted: The conflicts a mass movement seek and incites serve not only to down its enemies but also to strip its followers of their distinct individuality and render them more soluble in the collective medium. 2 As Hoffer asserts, a cultist personality is formed to be submissive to the inner-cultic relations that have priority to outwardly demonstrated ambitions and goals. The members undergoing overall identity change easily consent to any means of changing behaviour and conduct. Thus, cults can successfully accomplish their goal of binding new members to the group. Considering the stages people will go through as their attitudes are changed by the group environment and the thought reform processes, Singer points to psychologist Edgar Schein’s second stages of three: During this second stage, you sense that the solutions offered by the group provide a path to follow. You feel that anxiety, uncertainty, and self-doubt can be reduced by adopting the concepts put forth by the group or leader. Additionally, you observe the behavior of the longer, term members, and you begin to emulate their ways. As social psychology experiments and observations have found for decades, once a person makes an open commitment before others to an idea, his or her subsequent behavior generally supports and reinforces the stated commitment. That is, if you say in front of others that you are making a commitment to be "pure," then you will feel pressured to follow what others define as the path of purity. 3 There are also the eight psychological themes that psychiatrist Robert Lifton has identified as central to totalistic environments and cults invoke these themes for the purpose of promoting behavioral and attitudinal changes in the members. The third theme, demand for purity, depicts two opposite world of black and white; the cult being an absolutely white and clean world versus the black and evil world of outside. Of course, the members with a new personality have no other choice but to think and act according to cult’s ideology and drawn strategy: An us-versus-them orientation is promoted by the all-or-nothing belief system of the group: we are right; they (outsiders, nonmembers) are wrong, evil, unenlightened, and so forth. Each idea or act is good or bad, pure or evil. Recruits gradually take in, or internalize, the critical, shaming essence of the cult environment, which builds up lots of guilt and shame. Most groups put forth that there is only one way to think, respond, or act in any given situation. There is no in between, and members are expected to judge themselves and others by this all-or-nothing standard. 4 The process of producing identity within MKO follows the same mechanism in the cults and its orientation began with the start of the internal ideological revolution. All the members undergoing the revolution process admitted their identity change, that there does exist a long distance between their organizational and personal identities. It was instilled into them that their identity would be prompted based on the extent of adherence to the ideological system of the group and denial of any personal identity. In a text written by a member of MKO in self-denial we read: Personality, egocentrism, self-reliance and individualism are all souvenirs of the bourgeoisie’s worthless humanism that distanced me from the organization as far as its degree of its impact on me. It was like a chaff that barred me to drink the pure, life-giving instructions of the organization and was leaving me alone in a desolate waste-land with no way out. I was enslaved by dominant ambiguities within me. When I failed to overcome the ongoing struggle inside me, I was even more vulnerable to the outside misfortunes and could not even face them. 5 The member’s confession well depicts his identity destabilization and what psychologists call an identity crisis. He looks back at his own world and values to find out that he has been wrong in the past. This process makes him uncertain about what is right, what to do, and which choices to make and of course, as he admits, only the cult-like instructions of the organization can lead him to what is inspired to be the right path. Consequently, he takes on a new organizational identity which he considers a change for the better. In the process, he, as the member of a cult, detaches from his most dear ideas and attachments which he discovers to have been nothing beyond a barren waste-land for the identity reborn, a utopia in the horizon he fails to dismiss easily. Masoud Banisadr, another separated member of MKO, in his memoir relates of the time when sat tearing whatever attached him to the past under the commands of the organization: This time I attacked my old photographs from my own childhood till marriage and up to then, my parents photographs as I wanted to deny all of them, my father who was perhaps responsible for my bourgeois tendencies and my mother who was responsible of my own ‘mild’ and ‘gentle’ behaviour known as liberal ones. Anna seeing me taking all those photographs and albums, with anger, was quietly crying, then when I attacked our marriage Album she start crying louder, and asked me to stop it. She said those are not just yours . . . but I was not listening to her and took everything and put them in a rubbish bag. 6 Quoting Lifton’s forth theme, through a cult’s instructions, members are told whatever connects them to their former lives is wrong and has to be avoided, a fact well affirmed by MKO’s ex-members: Through the confession process and by instruction in the group’s teachings, members learn that everything about their former lives, including friends, family, and nonmembers, is wrong and to be avoided. Outsiders will put you at risk of not attaining the purported goal: they will lessen your psychological awareness, hinder the group’s political advancement, obstruct your path toward ultimate knowledge, or allow you to become stuck in your past life and incorrect thinking. 7 That is why MKO refer to members’ solubility in the organizational identity as a “reborn” or “identity salvation”. The organization, being transformed into a cult, pursues the same cult mechanism of altering the members’ personal identity to produce a new identity. References: 1. Margaret Thaler Singer; Cults in Our Midst, JOSSEY-BASS, 2003, p. 78. 2. Eric Hoffer; The true believer, Harper &. Row, Publishers, New York, 1966, p. 112. 3. Margaret Thaler Singer; Cults in Our Midst, JOSSEY-BASS, 2003, p. 76. 4. Ibid, 71. 5. Mojahed, no. 252; Abdol-ali Maasoumi’s letter to the ideological revolution. 6. Masoud Banisadr; Memoirs of an Iranian Rebel. 7. Margaret Thaler Singer; Cults in Our Midst, JOSSEY-BASS, 2003, p. 72.
Ahmadinejad of Iran. They claim that they have revealed the Iranian military nuclear programs in 2002. After the American security agencies reported that Iran has interrupted its program for bomb fabrication, MEK refused the report and claimed that Tehran is still seeking nuclear weapon secretly. And this is exactly what Bush claimed after the reports issued. There is a question here:
of the major issues in internal cultist relations. The reasons why a person submits to be subjected to mental, physical , psychological, and financial misuse to the extent that he/she gives up job, family, and the individual freedom are very important issues for those interested in investigating cultist mechanisms and levers. In simple words, those outside cults, out of curiosity, strive for public awareness and preventing people’s deviation as well as discovering how in an age of scientific development and communication there people who easily fall in the cults’ trap and are are hoodwinked by their tricks. In order to understand such an issue we must look at the social and psychological techniques used by cults and cultic groups. This process of planned, convert coordinated influence-popularly called brainwashing or mind control or, more technically, thought reform-is the means by which the cult leader subjugates the followers.
more and more obedient and passive. Considering the significance of the matter, finding out the nature and extent of members’ obedience in cults is one of the major issues in internal cultist relations. The reasons why a person submits to be subjected to mental, physical , psychological, and financial misuse to the extent that he/she gives up job, family, and the individual freedom are very important issues for those interested in investigating cultist mechanisms and levers. In simple words, those outside cults, out of curiosity, strive for public awareness and preventing people’s deviation as well as discovering how in an age of scientific development and communication there people who easily fall in the cults’ trap and are are hoodwinked by their tricks. In order to understand such an issue we must look at the social and psychological techniques used by cults and cultic groups. This process of planned, convert coordinated influence-popularly called brainwashing or mind control or, more technically, thought reform-is the means by which the cult leader subjugates the followers.