There is a great deal of interest in “cults” which can take many forms: They may be religious or racial, political or mystical, self-help or pseudo-psychological, but they all have half a dozen recognizable characteristics:
- Powerful and exclusive dedication/devotion to an explicit person or creed.
- They use of “thought-reform” programmes to integrate, socialize, persuade and therefore control members.
- A well thought through recruitment, selection and socialization process.
- Attempts to maintain psychological and physical dependency among cult members.
- Cults insist on reprogramming the way people see the world.
- Consistent exploitation of group members specifically to advance the leaders goals.
- Cults nearly always go in for milieu control signals: a
different,unfamiliar setting with different rules, terms, behavior
patterns.
- Ultimately using psychological and physical harm to cult members,
their friends and relatives and possibly the community as a whole.
Most cults start their induction by trying to stop both
individualistic and critical thinking like the army their job is the
first to break you than remake you as one of them. This involves the
introduction of a “sacred creed” that members may have to live by.
Through open confession and subordination of the individual to the
doctrine the cult ensures control and “purity”. Cults deliberately
induce powerful emotions like fear, guilt but also pride. They tend to develop their own language, dress and signals which shows their specialness.
But the central question is whether usually-thought-of good,
legitimate organizations do things differently than cults. Do the Boy
Scouts or the Round Table or the Women’s Institute operate
psychologically at any rate?
All too often, we explain strange, unexpected behaviour (like joining a cult) in terms of the dispositions (personality) of others; they (the poor gullible
naïve indoctrinated members) have quite defective personalities But we
explain more common behaviour in terms of the appeal of an accepted
group's philosophy, leaders or benefits. Thus sad inadequates join cults; but altruistic, caring people join the church.
Applying misunderstood psychiatric
labels to those who join extremist groups offers little or no
explanation for their behaviour. It often represents little more than a
moralistic condemnation. Rather than immediately trying to blame
extremists for being different, it is equally important to try to
understand the psychological appeal of cults, extremist groups and
political cells, as well as some business organizations.
Any analysis of the make-up of individuals in cult groups shows surprising large diversity in terms of age, career, education,
ideology and talents. They can attract the post-graduate and the
illiterate; the teenager and the "senior citizen"; the solidly middle
class and those on the fringes of society. It is not so much their
demography that is important as their psychological needs.
Studies on those who have signed up for all sorts of cults and
extremist groups have, however, shown that they do have similar and
sophisticated recruitment promises, induction techniques and social
influence agendas. They use methods of "indoctrination" and
"mind-control" no different from all groups, though they maybe a lot
more intensely applied.
The mind-controlling techniques of extremist groups are little
different form those of the army, religious organisations and prisons.
These "wicked" techniques are in fact well known; demanding total,
consistent compliance and conformity;
using heavy persuasive techniques; creating dissonance; emotional
manipulation. They differ only in intensity and duration…and thus in
effectiveness.
What do all groups (cult and non-cult) offer a potential recruit?
Answer: friendship, identity, respect and security. They also offer a
world-view: a way of discerning right from wrong; good from bad. These
are powerful incentives for all people whatever their background. We are
social animals. But they offer more: a structured life-style and the
ability to acquire new skills. Through their (very different) ideologies
they also offer moral explanations into how the world works. They
provide clear answers to difficult and big questions: what it all means;
the secret of happiness; life after death; the difference between right and wrong, who is with us and who against us; the saved and the damned.
Even political groups have a sort of religious agenda and the language of revenge,
purification, justice which are often very "old testament". There is
usually within most extremist cult groups surprisingly little violence
and often a healthy life-style, at least in terms of exercise, diet,
etc. And many promise the ability to heal physical and psychological
illnesses...even the illness of society as a whole. Many promise the
greatest gift of all: immortality.
Essentially five things make extreme groups dangerous to their member:
First, they demand that they sever all ties with people
(family, friends) and organisations (schools, churches). This naturally
makes them more dependent on the cult itself and helps create the
person's new identity. They start again, wipe the slate clean. This rule
is also found in extreme in Christian Monastic orders.
Second, the members are required to show immediate and
unquestioning obedience to rules and regulations which maybe arbitrary,
petty or pointless. The idea is to ensure allegiance and obedience. This
strategy is used to "break-in" all army recruits. It is the very staff
of boot camps.
Third, group members often have to do long hours of tedious
work. It maybe drilling, begging for money, cooking, followed by
compulsory reading, chanting or mediating. Recruits usually become
physically, emotionally and mentally exhausted. Sleep deprivation is a good start. It's all part of the induction process.
Fourth, all groups need money to exist. Some are very much
into money both as an end and as a means. This may, therefore, quickly
involve recruits getting involved in illegal, or semi-legal activities.
Groups that are state supported or those with a long history of
operation may, however, be different. Members need to understand how,
when and why money is required and to set about getting it quickly.
Fifth, groups make exit costs very high. Leaving is
associated with failure, persecution and isolation. It is more than just
a waste of time and effort. They make you feel as if nothing will ever
be the same as you will be an outcast. It is made to sound a very
unattractive, indeed impossible, option.