Turkey begins child abuse trial that put spotlight on sects

The parents and husband of a woman who was forced into marriage when she was just six years old have gone on trial in Turkey on charges of child and sexual abuse, in a case that has shone a spotlight on Turkey’s religious sects


ABC News
By The Associated Press
January 30, 2023

ISTANBUL -- The parents and husband of a woman who was forced into marriage when she was just six years old went on trial in Turkey on Monday on charges of child and sexual abuse, in a case that has shone a spotlight on the country's religious sects.

The woman — now aged 24 and identified only as H.K.G. — had filed a complaint in 2020 against her parents and the man she was forced into marrying as a child in a religious union. The defendants are members of a foundation linked to the influential Ismailaga religious group.

The incident, which was reported by Turkey’s Birgun newspaper last year, sparked public outrage and calls for greater scrutiny of Islamic sects which have become more prominent under Turkish President Recep Tayyip Erdogan’s government. Erdogan's ruling party has roots in Turkey’s Islamic movement.

On Monday, the court ruled to hold the hearings behind closed doors and imposed a ban on broadcasts concerning the trial, the T24 news website reported.

The husband, identified as Kadir I., faces at least 30 years in prison if convicted of sexual abuse and abuse of a child. H.K.G.'s father, Yusuf Ziya Gumusel, and mother Fatma Gumusel face a minimum 18 years in prison for child abuse. All three deny the accusations.

Yusuf Ziya Gumusel headed the Hiranur Foundation that is linked to the Ismailaga sect. Kadir I., a prominent member of the foundation, was aged 29 when the alleged abuse began.

Groups advocating women's and children's rights staged demonstrations outside the courthouse calling for measures to stop such abuse of minors by religious sect members. Members of the Hiranur Foundation mounted a counter-protest saying the foundation had become the victim of a defamation campaign.

The best known religious sect in Turkey is the movement led by U.S.-based cleric Fethullah Gulen, whom Turkey accuses of orchestrating a failed coup against the government in 2016. Gulen denies involvement in the coup attempt.

https://abcnews.go.com/International/wireStory/turkey-begins-child-abuse-trial-put-spotlight-sects-96762661

Lori Vallow Daybell appears in Ada County Court for hearing related to witness testimony

Karen Lehr

KIVI TV

March 29, 2023

BOISE (KIVI TV) — A last-minute hearing was scheduled in the Lori Vallow Daybell case and held at the Ada County Courthouse Wednesday morning.

Judge Steven Boyce called the hearing to publicly discuss the legal definition of a “victim” and who it would apply to in this case.

The issue would impact who is allowed to sit in and listen to certain portions of testimony and evidence in the case if they will be then called as witnesses to take the stand.

Judge Boyce issued an order that would exclude witnesses from sitting in on certain testimony, but victims in the case could be exceptions. The question is, who is legally considered a victim?

The concern is whether listening in to certain evidence or testimony could change a person’s testimony if they are later called for questioning.

Lori Vallow Daybell was present for the hearing with her attorneys Jim Archibald and John Thomas. This is the first time she has appeared publicly in Ada County.

During the hearing, the defense and prosecution argued which family members they believe fit the legal definition of a victim.

Madison County Prosecutor Rob Wood argued the court’s interpretation of a victim should include anyone who suffers emotional harm as the result of an offense. He pointed to JJ’s grandparents, Kay and Larry Woodcock, who he believes fit the definition and should be allowed to watch the entirety of the trial.

Wood also argued Lori’s sister, Summer Shiftlet, and Lori’s son, Colby Ryan, should be considered victims in the case. Shiftlet is the aunt of JJ Vallow and Tylee Ryan. Colby Ryan is the half-brother of the two deceased children.

Lori’s defense team responded saying they believe Colby Ryan is the only relative who fits the legal definition of a victim since he is a sibling of the deceased victims. Archibald argued aunts and grandparents should not be considered victims.

Archibald also argued the children of Tammy Daybell would fit the legal definition of victims in the case, but said he does not believe they plan to be present at the trial.

Archibald then discussed Idaho adoption laws and argued since JJ’s biological parents gave up their legal parental rights, that means Kay Woodcock is no longer legally JJ’s grandmother.

Archibald argued that Kay Woodcock “gave herself” the name of grandma. He argued since she is Charles Vallow’s sister, she is actually JJ’s aunt, and therefore not an immediate family member that would meet the legal definition of a victim in the case.

Judge Boyce will consider the arguments and will issue a written ruling on who will be considered a victim in the case, therefore who would be permitted to be present during portions of testimony by early next week.

Prosecution and defense must submit supplemental briefings to the judge by 5 p.m. Friday.

https://www.eastidahonews.com/2023/03/lori-vallow-daybell-appears-in-ada-county-court-for-hearing-related-to-witness-testimony/

Healing from Emotional Anger and Relational Trauma

April 19th 2023 at 7:30 PM EDT

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The dark legacy of Carlos Castaneda

The godfather of the New Age led a secretive group of devoted followers in the last decade of his life. His closest "witches" remain missing, and former insiders, offering new details, believe the women took their own lives.

ROBERT MARSHALL

Salon

April 12, 2007

For fans of the literary con, it's been a great few years. Currently, we have Richard Gere starring as Clifford Irving in "The Hoax," a film about the '70s novelist who penned a faux autobiography of Howard Hughes. We've had the unmasking of James Frey, JT LeRoy/Laura Albert and Harvard's Kaavya Viswanathan, who plagiarized large chunks of her debut novel, forcing her publisher, Little, Brown and Co., to recall the book. Much has been written about the slippery boundaries between fiction and nonfiction, the publishing industry's responsibility for distinguishing between the two, and the potential damage to readers. There's been, however, hardly a mention of the 20th century's most successful literary trickster: Carlos Castaneda.

If this name draws a blank for readers under 30, all they have to do is ask their parents. Deemed by Time magazine the "Godfather of the New Age," Castaneda was the literary embodiment of the Woodstock era. His 12 books, supposedly based on meetings with a mysterious Indian shaman, don Juan, made the author, a graduate student in anthropology, a worldwide celebrity. Admirers included John Lennon, William Burroughs, Federico Fellini and Jim Morrison.

Under don Juan's tutelage, Castaneda took peyote, talked to coyotes, turned into a crow, and learned how to fly. All this took place in what don Juan called "a separate reality." Castaneda, who died in 1998, was, from 1971 to 1982, one of the best-selling nonfiction authors in the country. During his lifetime, his books sold at least 10 million copies.

Castaneda was viewed by many as a compelling writer, and his early books received overwhelmingly positive reviews. Time called them "beautifully lucid" and remarked on a "narrative power unmatched in other anthropological studies." They were widely accepted as factual, and this contributed to their success. Richard Jennings, an attorney who became closely involved with Castaneda in the '90s, was studying at Stanford in the early '70s when he read the first two don Juan books. "I was a searcher," he recently told Salon. "I was looking for a real path to other worlds. I wasn't looking for metaphors."

The books' status as serious anthropology went almost unchallenged for five years. Skepticism increased in 1972 after Joyce Carol Oates, in a letter to the New York Times, expressed bewilderment that a reviewer had accepted Castaneda's books as nonfiction. The next year, Time published a cover story revealing that Castaneda had lied extensively about his past. Over the next decade, several researchers, most prominently Richard de Mille, son of the legendary director, worked tirelessly to demonstrate that Castaneda's work was a hoax.

In spite of this exhaustive debunking, the don Juan books still sell well. The University of California Press, which published Castaneda's first book, "The Teachings of Don Juan: A Yaqui Way of Knowledge," in 1968, steadily sells 7,500 copies a year. BookScan, a Nielsen company that tracks book sales, reports that three of Castaneda's most popular titles, "A Separate Reality," "Journey to Ixtlan" and "Tales of Power," sold a total of 10,000 copies in 2006. None of Castaneda's titles have ever gone out of print -- an impressive achievement for any author.

Today, Simon and Schuster, Castaneda's main publisher, still classifies his books as nonfiction. It could be argued that this label doesn't matter since everyone now knows don Juan was a fictional creation. But everyone doesn't, and the trust that some readers have invested in these books leads to a darker story that has received almost no coverage in the mainstream press.

Castaneda, who disappeared from the public view in 1973, began in the last decade of his life to organize a secretive group of devoted followers. His tools were his books and Tensegrity, a movement technique he claimed had been passed down by 25 generations of Toltec shamans. A corporation, Cleargreen, was set up to promote Tensegrity; it held workshops attended by thousands. Novelist and director Bruce Wagner, a member of Castaneda's inner circle, helped produce a series of instructional videos. Cleargreen continues to operate to this day, promoting Tensegrity and Castaneda's teachings through workshops in Southern California, Europe and Latin America.

At the heart of Castaneda's movement was a group of intensely devoted women, all of whom were or had been his lovers. They were known as the witches, and two of them, Florinda Donner-Grau and Taisha Abelar, vanished the day after Castaneda's death, along with Cleargreen president Amalia Marquez and Tensegrity instructor Kylie Lundahl. A few weeks later, Patricia Partin, Castaneda's adopted daughter as well as his lover, also disappeared. In February 2006, a skeleton found in Death Valley, Calif., was identified through DNA analysis as Partin's.

Some former Castaneda associates suspect the missing women committed suicide. They cite remarks the women made shortly before vanishing, and point to Castaneda's frequent discussion of suicide in private group meetings. Achieving transcendence through a death nobly chosen, they maintain, had long been central to his teachings.

Castaneda was born in 1925 and came to the United States in 1951 from Peru. He'd studied sculpture at the School of Fine Arts in Lima and hoped to make it as an artist in the United States. He worked a series of odd jobs and took classes at Los Angeles Community College in philosophy, literature and creative writing. Most who knew him then recall a brilliant, hilarious storyteller with mesmerizing brown eyes. He was short (some say 5-foot-2; others 5-foot-5) and self-conscious about having his picture taken. Along with his then wife Margaret Runyan (whose memoir, "A Magical Journey With Carlos Castaneda," he would later try to suppress) he became fascinated by the occult.

According to Runyan, she and Castaneda would hold long bull sessions, drinking wine with other students. One night a friend remarked that neither the Buddha nor Jesus ever wrote anything down. Their teachings had been recorded by disciples, who could have changed things or made them up. "Carlos nodded, as if thinking carefully," wrote Runyan. Together, she and Castaneda conducted unsuccessful ESP experiments. Runyan worked for the phone company, and Castaneda's first attempt at a book was an uncompleted nonfiction manuscript titled "Dial Operator."

In 1959, Castaneda enrolled at UCLA, where he signed up for California ethnography with archaeology professor Clement Meighan. One of the assignments was to interview an Indian. He got an "A" for his paper, in which he spoke to an unnamed Native American about the ceremonial use of jimson weed. But Castaneda was broke and soon dropped out. He worked in a liquor store and drove a taxi. He began to disappear for days at a time, telling Runyan he was going to the desert. The couple separated, but soon afterward Castaneda adopted C.J., the son Runyan had had with another man. And, for seven years, he worked on the manuscript that was to become "The Teachings of Don Juan."

"The Teachings" begins with a young man named Carlos being introduced at an Arizona bus stop to don Juan, an old Yaqui Indian whom he's told "is very learned about plants." Carlos tries to persuade the reluctant don Juan to teach him about peyote. Eventually he relents, allowing Carlos to ingest the sacred cactus buds. Carlos sees a transparent black dog, which, don Juan later tells him, is Mescalito, a powerful supernatural being. His appearance is a sign that Carlos is "the chosen one" who's been picked to receive "the teachings."

"The Teachings" is largely a dialogue between don Juan, the master, and Carlos, the student, punctuated by the ingestion of carefully prepared mixtures of herbs and mushrooms. Carlos has strange experiences that, in spite of don Juan's admonitions, he continues to think of as hallucinations. In one instance, Carlos turns into a crow and flies. Afterward, an argument ensues: Is there such a thing as objective reality? Or is reality just perceptions and different, equally valid ways of describing them? Toward the book's end, Carlos again encounters Mescalito, whom he now accepts as real, not a hallucination.

In "The Teachings," Castaneda tried to follow the conventions of anthropology by appending a 50-page "structural analysis." According to Runyan, his goal was to become a psychedelic scholar along the lines of Aldous Huxley. He'd become disillusioned with another hero, Timothy Leary, who supposedly mocked Castaneda when they met at a party, earning his lifelong enmity. In 1967, he took his manuscript to professor Meighan. Castaneda was disappointed when Meighan told him it would work better as a trade book than as a scholarly monograph. But following Meighan's instructions, Castaneda took his manuscript to the University of California Press' office in Powell Library, where he showed it to Jim Quebec. The editor was impressed but had doubts about its authenticity. Inundated by good reports from the UCLA anthropology department, according to Runyan, Quebec was convinced and "The Teachings" was published in the spring of 1968.

Runyan wrote that "the University of California Press, fully cognizant that a nation of drug-infatuated students was out there, moved it into California bookstores with a vengeance." Sales exceeded all expectations, and Quebec soon introduced Castaneda to Ned Brown, an agent whose clients included Jackie Collins. Brown then put Castaneda in touch with Michael Korda, Simon and Schuster's new editor in chief.

In his memoir, "Another Life," Korda recounts their first meeting. Korda was told to wait in a hotel parking lot. "A neat Volvo pulled up in front of me, and the driver waved me in," Korda writes. "He was a robust, broad-chested, muscular man, with a swarthy complexion, dark eyes, black curly hair cut short, and a grin as merry as Friar Tuck's ... I had seldom, if ever, liked anybody so much so quickly ... It wasn't so much what Castaneda had to say as his presence -- a kind of charm that was partly subtle intelligence, partly a real affection for people, and partly a kind of innocence, not of the naive kind but of the kind one likes to suppose saints, holy men, prophets and gurus have." The next morning, Korda set about buying the rights to "The Teachings." Under his new editor's guidance, Castaneda published his next three books in quick succession. In "A Separate Reality," published in 1971, Carlos returns to Mexico to give don Juan a copy of his new book. Don Juan declines the gift, suggesting he'd use it as toilet paper. A new cycle of apprenticeship begins, in which don Juan tries to teach Carlos how to "see."

New characters appear, most importantly don Juan's friend and fellow sorcerer don Genaro. In "A Separate Reality" and the two books that follow, "Journey to Ixtlan" and "Tales of Power," numerous new concepts are introduced, including "becoming inaccessible," "erasing personal history" and "stopping the world."

There are also displays of magic. Don Genaro is at one moment standing next to Carlos; at the next, he's on top of a mountain. Don Juan uses unseen powers to help Carlos start his stalled car. And he tries to show him how to be a warrior -- a being who, like an enlightened Buddhist, has eliminated the ego, but who, in a more Nietzschean vein, knows he's superior to regular humans, who lead wasted, pointless lives. Don Juan also tries to teach Carlos how to enter the world of dreams, the "separate reality," also referred to as the "nagual," a Spanish word taken from the Aztecs. (Later, Castaneda would shift the word's meaning, making it stand not only for the separate reality but also for a shaman, like don Juan and, eventually, Castaneda himself.)

In "Journey to Ixtlan," Carlos starts a new round of apprenticeship. Don Juan tells him they'll no longer use drugs. These were only necessary when Carlos was a beginner. Many consider "Ixtlan," which served as Castaneda's Ph.D. thesis at UCLA, his most beautiful book. It also made him a millionaire. At the book's conclusion, Carlos talks to a luminous coyote. But he isn't yet ready to enter the nagual. Finally, at the end of "Tales of Power," don Juan and don Genaro take Carlos to the edge of a cliff. If he has the courage to leap, he'll at last be a full-fledged sorcerer. This time Carlos doesn't turn back. He jumps into the abyss.

- - - - - - - - - - - -

All four books were lavishly praised. Michael Murphy, a founder of Esalen, remarked that the "essential lessons don Juan has to teach are the timeless ones that have been taught by the great sages of India." There were raves in the New York Times, Harper's and the Saturday Review. "Castaneda's meeting with Don Juan," wrote Time's Robert Hughes, "now seems one of the most fortunate literary encounters since Boswell was introduced to Dr. Johnson."

In 1972, anthropologist Paul Riesman reviewed Castaneda's first three books in the New York Times Book Review, writing that "Castaneda makes it clear that the teachings of don Juan do tell us something of how the world really is." Riesman's article ran in place of a review the Times had initially commissioned from Weston La Barre, one of the foremost authorities on Native American peyote ceremonies. In his unpublished article, La Barre denounced Castaneda's writing as "pseudo-profound deeply vulgar pseudo-ethnography."

Contacted recently, Roger Jellinek, the editor who commissioned both reviews, explained his decision. "The Weston La Barre review, as I recall, was not so much a review as a furious ad hominem diatribe intended to suppress, not debate, the book," he wrote via e-mail. "By then I knew enough about Castaneda, from discussions with Edmund Carpenter, the anthropologist who first put me on to Castaneda, and from my reading of renowned shamanism scholar Mircea Eliade in support of my own review of Castaneda in the daily New York Times, to feel strongly that 'The Teachings of Don Juan' deserved more than a personal put-down. Hence the second commission to Paul Riesman, son of Harvard sociologist David Riesman, and a brilliant rising anthropologist. Incidentally, in all my eight years at the NYTBR, that's the only occasion I can recall of a review being commissioned twice."

Riesman's glowing review was soon followed by Oates' letter to the editor, in which she argued that the books were obvious works of fiction. Then, in 1973, Time correspondent Sandra Burton found that Castaneda had lied about his military service, his father's occupation, his age and his nation of birth (Peru not Brazil).

No one contributed more to Castaneda's debunking than Richard de Mille. De Mille, who held a Ph.D. in psychology from USC, was something of a freelance intellectual. In a recent interview, he remarked that because he wasn't associated with a university, he could tell the story straight. "People in the academy wouldn't do it," he remarked. "They'd be embarrassing the establishment." Specifically the UCLA professors who, according to de Mille, knew it was a hoax from the start. But a hoax that, he said, supported their theories, which de Mille summed up succinctly: "Reality doesn't exist. It's all what people say to each other."

In de Mille's first exposé, "Castaneda's Journey," which appeared in 1976, he pointed to numerous internal contradictions in Castaneda's field reports and the absence of convincing details. "During nine years of collecting plants and hunting animals with don Juan, Carlos learns not one Indian name for any plant or animal," De Mille wrote. The books were also filled with implausible details. For example, while "incessantly sauntering across the sands in seasons when ... harsh conditions keep prudent persons away, Carlos and don Juan go quite unmolested by pests that normally torment desert hikers."

De Mille also uncovered numerous instances of plagiarism. "When don Juan opens his mouth," he wrote, "the words of particular writers come out." His 1980 compilation, "The Don Juan Papers," includes a 47-page glossary of quotations from don Juan and their sources, ranging from Wittgenstein and C.S. Lewis to papers in obscure anthropology journals.

In one example, de Mille first quotes a passage by a mystic, Yogi Ramacharaka: "The Human Aura is seen by the psychic observer as a luminous cloud, egg-shaped, streaked by fine lines like stiff bristles standing out in all directions." In "A Separate Reality," a "man looks like a human egg of circulating fibers. And his arms and legs are like luminous bristles bursting out in all directions." The accumulation of such instances leads de Mille to conclude that "Carlos's adventures originated not in the Sonoran desert but in the library at UCLA." De Mille convinced many previously sympathetic readers that don Juan did not exist. Perhaps the most glaring evidence was that the Yaqui don't use peyote, and don Juan was supposedly a Yaqui shaman teaching a "Yaqui way of knowledge." Even the New York Times came around, declaring that de Mille's research "should satisfy anyone still in doubt."

Some anthropologists have disagreed with de Mille on certain points. J.T. Fikes, author of "Carlos Castaneda, Academic Opportunism and the Psychedelic Sixties," believes Castaneda did have some contact with Native Americans. But he's an even fiercer critic than de Mille, condemning Castaneda for the effect his stories have had on Native peoples. Following the publication of "The Teachings," thousands of pilgrims descended on Yaqui territory. When they discovered that the Yaqui don't use peyote, but that the Huichol people do, they headed to the Huichol homeland in Southern Mexico, where, according to Fikes, they caused serious disruption. Fikes recounts with outrage the story of one Huichol elder being murdered by a stoned gringo.

Among anthropologists, there's no longer a debate. Professor William W. Kelly, chairman of Yale's anthropology department, told me, "I doubt you'll find an anthropologist of my generation who regards Castaneda as anything but a clever con man. It was a hoax, and surely don Juan never existed as anything like the figure of his books. Perhaps to many it is an amusing footnote to the gullibility of naive scholars, although to me it remains a disturbing and unforgivable breach of ethics."

After 1973, the year of the Time exposé, Castaneda never again responded publicly to criticism. Instead, he went into seclusion, at least as far as the press was concerned (he still went to Hollywood parties). Claiming he was complying with don Juan's instruction to become "inaccessible," he no longer allowed himself to be photographed, and (in the same year the existence of the Nixon tapes was made public) he decided that recordings of any sort were forbidden. He also severed ties to his past; after attending C.J.'s junior high graduation and promising to take him to Europe, he soon banished his ex-wife and son.

And he made don Juan disappear. When "The Second Ring of Power" was published in 1977, readers learned that sometime between the leap into the abyss at the end of "Tales of Power" and the start of the new book, don Juan had vanished, evanescing into a ball of light and entering the nagual. His seclusion also helped Castaneda, now in his late 40s, conceal the alternative family he was starting to form. The key members were three young women: Regine Thal, Maryann Simko and Kathleen "Chickie" Pohlman, whom Castaneda had met while he was still active at UCLA. Simko was pursuing a Ph.D. in anthropology and was known around campus as Castaneda's girlfriend. Through her, Castaneda met Thal, another anthropology Ph.D. candidate and Simko's friend from karate class. How Pohlman entered the picture remains unclear.

In 1973, Castaneda purchased a compound on the aptly named Pandora Avenue in Westwood. The women, soon to be known both in his group and in his books as "the witches," moved in. They eventually came to sport identical short, dyed blond haircuts similar to those later worn by the Heaven's Gate cult. They also said they'd studied with don Juan.

In keeping with the philosophy of "erasing personal history," they changed their names: Simko became Taisha Abelar; Thal, Florinda Donner-Grau. Donner-Grau is remembered by many as Castaneda's equal in intelligence and charisma. Nicknamed "the hummingbird" because of her ceaseless energy, she was born in Venezuela to German parents and claimed to have done research on the Yanomami Indians. Pohlman was given a somewhat less glamorous alias: Carol Tiggs. Donner-Grau and Abelar eventually published their own books on sorcery.

The witches, along with Castaneda, maintained a tight veil of secrecy. They used numerous aliases and didn't allow themselves to be photographed. Followers were told constantly changing stories about their backgrounds. Only after Castaneda's death did the real facts about their lives begin to emerge. This is largely due to the work of three of his ex-followers.

In the early '90s, Richard Jennings, a Columbia Law graduate, was living in Los Angeles. He was the executive director of Hollywood Supports, a nonprofit group organized to fight discrimination against people with HIV. He'd previously been the executive director of GLAAD, the Gay and Lesbian Alliance Against Defamation. After reading an article in Details magazine by Bruce Wagner about a meeting with Castaneda, he became intrigued. By looking on the Internet, he found his way to one of the semi-secret workshops being held around Los Angeles. He was soon invited to participate in Castaneda's Sunday sessions, exclusive classes for select followers, where Jennings kept copious notes. From 1995 to 1998 he was deeply involved in the group, sometimes advising on legal matters. After Castaneda's death, he started a Web site, Sustained Action, for which he compiled meticulously researched chronologies, dating from 1947 to 1999, of the lives of Patricia Partin and the witches.

Another former insider is Amy Wallace, author of 13 books of fiction and nonfiction, including the best-selling "Book of Lists," which she co-authored with her brother David Wallechinksy and their father, novelist Irving Wallace, also a client of Korda's. (Amy Wallace has contributed to Salon.) She first met Castaneda in 1973, while she was still in high school. Her parents took her to a dinner party held by agent Ned Brown. Castaneda was there with Abelar, who then went under the name Anna-Marie Carter. They talked with Wallace about her boarding school. Many years later, Wallace became one of Castaneda's numerous lovers, an experience recounted in her memoir, "Sorcerer's Apprentice." Wallace now lives in East Los Angeles, where she's working on a novel about punk rock.

Gaby Geuter, an author and former travel agent, had been a workshop attendee who hoped to join the inner circle. In 1996 she realized she was being shut out. In an effort to find out the truth about the guru who'd rejected her, she, along with her husband, Greg Mamishian, began to shadow Castaneda. In her book "Filming Castaneda," she recounts how, from a car parked near his compound, they secretly videotaped the group's comings and goings. Were it not for Geuter there'd be no post-1973 photographic record of Castaneda, who, as he aged, seemed to have retained his impish charm as well as a full head of silver hair. They also went through his trash, discovering a treasure-trove of documents, including marriage certificates, letters and credit card receipts that would later provide clues to the group's history and its behavior during Castaneda's final days.

During the late '70s and early '80s, Jennings believes the group probably numbered no more than two dozen. Members, mostly women, came and went. At the time, a pivotal event was the defection of Carol Tiggs, who was, according to Wallace, always the most ambivalent witch. Soon after joining, she tried to break away. She attended California Acupuncture College, married a fellow student and lived in Pacific Palisades. Eventually, Wallace says, Castaneda lured her back.

Castaneda had a different version. In his 1981 bestseller, "The Eagle's Gift," he described how Tiggs vanished into the "second attention," one of his terms for infinity. Eventually she reappeared through a space time portal in New Mexico. She then made her way to L.A., where they were joyously reunited when he found her on Santa Monica Boulevard. In homage to her 10 years in another dimension, she was now known as the "nagual woman."

Wallace believes this was an incentive to get Tiggs to rejoin. According to Wallace and Jennings, one of the witches' tasks was to recruit new members. Melissa Ward, a Los Angeles area caterer, was involved in the group from 1993 to 1994. "Frequently they recruited at lectures," she told me. Among the goals, she said, was to find "women with a combination of brains and beauty and vulnerability." Initiation into the inner family often involved sleeping with Castaneda, who, the witches claimed in public appearances, was celibate.

In "Sorcerer's Apprentice," Wallace provides a detailed picture of her own seduction. Because of her father's friendship with Castaneda, her case was unusual. Over the years, he'd stop by the Wallace home. When Irving died in 1990, Amy was living in Berkeley, Calif. Soon after, Castaneda called and told her that her father had appeared to him in a dream and said he was trapped in the Wallace's house, and needed Amy and Carlos to free him.

Wallace, suitably skeptical, came down to L.A. and the seduction began in earnest. She recounts how she soon found herself in bed with Castaneda. He told her he hadn't had sex for 20 years. When Wallace later worried she might have gotten pregnant (they'd used no birth control), Castaneda leapt from the bed, shouting, "Me make you pregnant? Impossible! The nagual's sperm isn't human ... Don't let any of the nagual's sperm out, nena. It will burn away your humanness." He didn't mention the vasectomy he'd had years before.

The courtship continued for several weeks. Castaneda told her they were "energetically married." One afternoon, he took her to the sorcerer's compound. As they were leaving, Wallace looked at a street sign so she could remember the location. Castaneda furiously berated her: A warrior wouldn't have looked. He ordered her to return to Berkeley. She did. When she called, he refused to speak to her.

The witches, however, did, instructing Wallace on the sorceric steps necessary to return. She had to let go of her attachments. Wallace got rid of her cats. This didn't cut it. Castaneda, she wrote, got on the phone and called her an egotistical, spoiled Jew. He ordered her to get a job at McDonald's. Instead, Wallace waitressed at a bed and breakfast. Six months later she was allowed back.

Aspiring warriors, say Jennings, Wallace and Ward, were urged to cut off all contact with their past lives, as don Juan had instructed Carlos to do, and as Castaneda had done by cutting off his wife and adopted son. "He was telling us how to get out of family obligations," Jennings told me. "Being in one-on-one relationships would hold you back from the path. Castaneda was telling us how to get out of commitments with family, down to small points like how to avoid hugging your parents directly." Jennings estimates that during his four years with the group, between 75 and 100 people were told to cut off their families. He doesn't know how many did.

For some initiates, the separation was brutal and final. According to Wallace, acolytes were told to tell their families, "I send you to hell." Both Wallace and Jennings tell of one young woman who, in the group's early years, had been ordered by Castaneda to hit her mother, a Holocaust survivor. Many years later, Wallace told me, the woman "cried about it. She'd done it because she thought he was so psychic he could tell if she didn't." Wallace also describes how, when one young man's parents died soon after being cut off, Castaneda singled him out for praise, remarking, "When you really do it, don Juan told me, they die instantly, as if you were squashing a flea -- and that's all they are, fleas."

Before entering the innermost circle, at least some followers were led into a position of emotional and financial dependence. Ward remembers a woman named Peggy who was instructed to quit her job. She was told she'd then be given cash to get a phone-less apartment, where she would wait to hear from Castaneda or the witches. Peggy fled before this happened. But Ward said this was a common practice with women about to be brought into the family's core.

Valerie Kadium, a librarian, who from 1995 to 1996 took part in the Sunday sessions, recalls one participant who, after several meetings, decided to commit himself fully to the group. He went to Vermont to shut down his business, but on returning to L.A., he was told he could no longer participate; he was "too late." He'd failed to grasp the "cubic centimeter of chance" that, said Kadium, Castaneda often spoke of. Jennings had to quit his job with Hollywood Supports; his work required him to interact with the media, but this was impossible: Sorcerers couldn't have their pictures taken.

But there were rewards. "I was totally affected by these people," Jennings told me. "I felt like I'd found a family. I felt like I'd found a path." Kadium recalls the first time she saw Tensegrity instructor Kylie Lundahl onstage -- she saw an aura around her, an apricot glow. Remembering her early days with the group, she remarked, "There was such a sweetness about it. I had such high hopes. I wanted to feel the world more deeply -- and I did."

Although she was later devastated when Castaneda banished her from the Sunday sessions, telling her "the spirits spit you out," she eventually recovered, and now remembers this as the most exciting time of her life. According to all who knew him, Castaneda wasn't only mesmerizing, he also had a great sense of humor. "One of the reasons I was involved was the idea that I was in this fascinating, on the edge, avant garde, extraordinary group of beings," Wallace said. "Life was always exciting. We were free from the tedium of the world."

And because, as Jennings puts it, Castaneda was a "control freak," followers were often freed from the anxiety of decision-making. Some had more independence, but even Wallace and Bruce Wagner, both of whom were given a certain leeway, were sometimes, according to Wallace, required to have their writing vetted by Donner-Grau. Jennings and Wallace also report that Castaneda directed the inner circle's sex lives in great detail.

The most difficult part, Wallace believes, was that you never knew where you stood. "He'd pick someone, crown them, and was as capable of kicking them out in 48 hours as keeping them 10 years. You never knew. So there was always trepidation, a lot of jealousy." Sometimes initiates were banished for obscure spiritual offenses, such as drinking cappuccino (which Castaneda himself guzzled in great quantities). They'd no longer be invited to the compound. Phone calls wouldn't be returned. Having been allowed for a time into a secret, magical family, they'd be abruptly cut off. For some, Wallace believes, this pattern was highly traumatic. "In a weird way," she said, "the worst thing that can happen is when you're loved and loved and then abused and abused, and there are no rules, and the rules keep changing, and you can never do right, but then all of a sudden they're kissing you. That's the most crazy-making behavioral modification there is. And that's what Carlos specialized in; he was not stupid."

Whether disciples were allowed to stay or forced to leave seems often to have depended on the whims of a woman known as the Blue Scout. Trying to describe her power, Ward recalled a "Twilight Zone" episode in which a little boy could look at people and make them die. "So everyone treated him with kid gloves," she said, "and that's how it was with the Blue Scout." She was born Patricia Partin and grew up in LaVerne, Calif., where, according to Jennings, her father had been in an accident that left him with permanent brain damage. Partin dropped out of Bonita High her junior year. She became a waitress, and, at 19, married an aspiring filmmaker, Mark Silliphant, who introduced her to Castaneda in 1978. Within weeks of their marriage she left Silliphant and went to live with Castaneda. She paid one last visit to her mother; in keeping with the nagual's instructions, she refused to be in a family photograph. For the rest of her life, she never spoke to her mother again.

Castaneda renamed Partin Nury Alexander. She was also "Claude" as well as the Blue Scout. She soon emerged as one of his favorites (Castaneda officially adopted her in 1995). Followers were told he'd conceived her with Tiggs in the nagual. He said she had a very rare energy; she was "barely human" -- high praise from Castaneda. Partin, a perpetual student at UCLA and an inveterate shopper at Neiman Marcus, was infantilized. In later years, new followers would be assigned the task of playing dolls with her.

In the late '80s, perhaps because book sales had slowed, or perhaps because he no longer feared media scrutiny, Castaneda sought to expand. Jennings believes he may have been driven by a desire to please Partin. Geuter confirms that Castaneda told followers that the Blue Scout had talked him into starting Cleargreen. But she also suggests another motivation. "He was thinking about what he wanted for the rest of his life," Geuter told me. "He always talked about 'going for the golden clasp.' He wanted to finish with something spectacular."

Castaneda investigated the possibility of incorporating as a religion, as L. Ron Hubbard had done with Scientology. Instead, he chose to develop Tensegrity, which, Jennings believes, was to be the means through which the new faith would spread. Tensegrity is a movement technique that seems to combine elements of a rigid version of tai chi and modern dance. In all likelihood the inspiration came from karate devotees Donner-Grau and Abelar, and from his years of lessons with martial arts instructor Howard Lee. Documents found by Geuter show him discussing a project called "Kung Fu Sorcery" with Lee as early as 1988. The more elegant "Tensegrity" was lifted from Buckminster Fuller, for whom it referred to a structural synergy between tension and compression. Castaneda seems to have just liked the sound of it.

A major player in promoting Tensegrity was Wagner, whose fifth novel, "The Chrysanthemum Palace," was a finalist for the PEN/Faulkner prize (his sixth, "Memorial," was recently released by Simon and Schuster). Wagner hadn't yet published his first novel when he approached Castaneda in 1988 with the hope of filming the don Juan books. Within a few years, according to Jennings and Wallace, he became part of the inner circle. He was given the sorceric name Lorenzo Drake -- Enzo for short. As the group began to emerge from the shadows, holding seminars in high school auditoriums and on college campuses, Wagner, tall, bald and usually dressed in black, would, according to Geuter and Wallace, act as a sort of bouncer, removing those who asked unwanted questions. (Wagner declined requests for an interview.) In 1995 Wagner, who'd previously been wed to Rebecca De Mornay, married Tiggs. That same year his novel "I'm Losing You" was chosen by the New York Times as a notable book of the year. John Updike, in the New Yorker, proclaimed that Wagner "writes like a wizard."

In the early '90s, to promote Tensegrity, Castaneda set up Cleargreen, which operated out of the offices of "Rugrats" producer and Castaneda agent (and part-time sorcerer) Tracy Kramer, a friend of Wagner's from Beverly Hills High. Although Castaneda wasn't a shareholder, according to Geuter, "he determined every detail of the operation." Jennings and Wallace confirm that Castaneda had complete control of Cleargreen. (Cleargreen did not respond to numerous inquiries from Salon.) The company's official president was Amalia Marquez (sorceric name Talia Bey), a young businesswoman who, after reading Castaneda's books, had moved from Puerto Rico to Los Angeles in order to follow him.

At Tensegrity seminars, women dressed in black, the "chacmools," demonstrated moves for the audience. Castaneda and the witches would speak and answer questions. Seminars cost up to $1,200, and as many as 800 would attend. Participants could buy T-shirts that read "Self Importance Kills -- Do Tensegrity." The movements were meant to promote health as well as help practitioners progress as warriors. Illness was seen as a sign of weakness. Wallace recalls the case of Tycho, the Orange Scout (supposedly the Blue Scout's sister). "She had ulcerative colitis," Wallace told me. "She was trying to keep it a secret because if Carlos knew you were sick he'd punish you. If you went for medical care, he'd kick you out." Once Tycho's illness was discovered, Wallace said, Tycho was expelled from the group.

If Castaneda's early books drew on Buddhism and phenomenology, his later work seemed more indebted to science fiction. But throughout, there was a preoccupation with meeting death like a warrior. In the '90s, Castaneda told his followers that, like don Juan, he wouldn't die -- he'd burn from within, turn into a ball of light, and ascend to the heavens.

In the summer of 1997, he was diagnosed with liver cancer. Because sorcerers weren't supposed to get sick, his illness remained a tightly guarded secret. While the witches desperately pursued traditional and alternative treatments, the workshops continued as if nothing was wrong (although Castaneda often wasn't there). One of the witches, Abelar, flew to Florida to inspect yachts. Geuter, in notes taken at the time, wondered, "Why are they buying a boat? ... Maybe Carlos wants to leave with his group, and disappear unnoticed in the wide-open oceans."

No boats were purchased. Castaneda continued to decline. He became increasingly frail, his eyes yellow and jaundiced. He rarely left the compound. According to Wallace, Tiggs told her the witches had purchased guns. While the nagual lay bedridden with a morphine drip, watching war videos, the inner circle burned his papers. A grieving Abelar had begun to drink. "I'm not in any danger of becoming an alcoholic now," she told Wallace. "Because I'm leaving, so -- it's too late." Wallace writes: "She was telling me, in her way, that she planned to die."

Wallace also recalls a conversation with Lundahl, the star of the Tensegrity videos and one of the women who disappeared: "If I don't go with him, I'll do what I have to do," Wallace says Lundahl told her. "It's too late for you and me to remain in the world -- I think you know exactly what I mean."

In April 1998, Geuter filmed the inner circle packing up the house. The next week, at age 72, Castaneda died. He was cremated at the Culver City mortuary. No one knows what became of his ashes. Within days, Donner-Grau, Abelar, Partin, Lundahl and Marquez had their phones disconnected and vanished. A few weeks later, Partin's red Ford Escort was found abandoned in Death Valley's Panamint Dunes.

Even within the inner circle, few knew that Castaneda was dead. Rumors spread. Many were in despair: The nagual hadn't "burned from within." Jennings didn't learn until two weeks later, when Tiggs called to tell him Castaneda was "gone." The witches, she said, were "elsewhere."

In a proposal for a biography of Castaneda, a project Jennings eventually chose not to pursue, he writes that Tiggs "also told me she was supposed to have 'gone with them,' but 'a non-decision decision' kept me here." Meanwhile, the workshops continued. "Carol also banned mourning within Cleargreen," Jennings writes, "so its members hid their grief, often drowning it in alcohol or drugs." Wallace, too, recalls a lot of drug use: "I don't know if they tried to OD so much as to 'get there.' Get to Carlos." Jennings himself drove to the desert and thought about committing suicide.

The media didn't learn of Castaneda's death for two months. When the news became public, Cleargreen members stopped answering their phones. They soon placed a statement, which Jennings says was written by Wagner, on their Web site: "For don Juan, the warrior was a being ... who embarks, when the time comes, on a definitive journey of awareness, 'crossing over to total freedom' ... warriors can keep their awareness, which is ordinarily relinquished, at the moment of dying. At the moment of crossing, the body in its entirety is kindled with knowledge ... Carlos Castaneda left the world the same way that his teacher, don Juan Matus did: with full awareness."

Many obituaries had a curious tone; the writers seemed uncertain whether to call Castaneda a fraud. Some expressed a kind of nostalgia for an author whose work had meant so much to so many in their youth. Korda refused comment. De Mille, in an interview with filmmaker Ralph Torjan, expressed a certain admiration. "He was the perfect hoaxer," he told Torjan, "because he never admitted anything."

Jennings, Wallace and Geuter believe the missing women likely committed suicide. Wallace told me about a phone call to Donner-Grau's parents not long after the women disappeared. Donner-Grau had been one of the few allowed to maintain contact with her family. "They were weeping," Wallace said, "because there was no goodbye. They didn't know what had happened. This was after decades of being in touch with them."

Castaneda's will, executed three days before his death, leaves everything to an entity known as the Eagle's Trust. According to Jennings, who obtained a copy of the trust agreement, the missing women have a considerable amount of money due to them. Deborah Drooz, the executor of Castaneda's estate, said she has had no contact with the women. She added that she believes they are still alive.

Jennings believes Castaneda knew they were planning to kill themselves. "He used to talk about suicide all the time, even for minor things," Jennings told me. He added that Partin was once sent to identify abandoned mines in the desert, which could be used as potential suicide sites. (There's an abandoned mine not far from where her remains were found.) "He regularly told us he was our only hope," Jennings said. "We were all supposed to go together, 'make the leap,' whatever that meant." What did Jennings think it meant? "I didn't know fully," he said. "He'd describe it in different ways. So would the witches. It seemed to be what they were living for, something we were being promised."

The promise may have been based on the final scene in "Tales of Power," in which Carlos leaps from a cliff into the nagual. The scene is later retold in varying versions. In his 1984 book, "The Fire From Within," Castaneda wrote: "I didn't die at the bottom of that gorge -- and neither did the other apprentices who had jumped at an earlier time -- because we never reached it; all of us, under the impact of such a tremendous and incomprehensible act as jumping to our deaths, moved our assemblage points and assembled other worlds."

Did Castaneda really believe this? Wallace thinks so. "He became more and more hypnotized by his own reveries," she told me. "I firmly believe Carlos brainwashed himself." Did the witches? Geuter put it this way: "Florinda, Taisha and the Blue Scout knew it was a fantasy structure. But when you have thousands of eyes looking back at you, you begin to believe in the fantasy. These women never had to answer to the real world. Carlos had snatched them when they were very young."

Wallace isn't sure what the women believed. Because open discussion of Castaneda's teachings was forbidden, it was impossible to know what anyone really thought. However, she told me, after living so long with Castaneda, the women may have felt they had no choice. "You've cut off all your ties," she said. "Now you're going to go back after all these decades? Who are you going to go be with? And you feel that you're not one of the common herd anymore. That's why they killed themselves."

On its Web site, Cleargreen maintains that the women didn't "depart." However, "for the moment they are not going to appear personally at the workshops because they want this dream to take wings."

Remarkably, there seems to have been no investigation into at least three of the disappearances. Except for Donner-Grau, they'd all been estranged from their families for years. For months after they vanished, none of the other families knew what had happened. And so, according to Geuter, no one reported them missing. Salon attempted to locate the three missing women, relying on public records and phone calls to their previous residences, but discovered no current trace of them. The Los Angeles Police Department and the FBI confirm that there's been no official inquiry into the disappearances of Donner-Grau, Abelar and Lundahl.

There is, however, a file open in the Marquez case. This is due to the tireless efforts of Luis Marquez, who told Salon that he first tried to report his sister missing in 1999. But the LAPD, he said, repeatedly ignored him. A year later, he and his sister Carmen wrote a letter to the missing-persons unit; again, no response. According to Marquez, it wasn't until Partin's remains were identified that the LAPD opened a file on Amalia. "To this day," he told me, "they still refuse to ask any questions or visit Cleargreen." His own attempts to get information from Cleargreen have been fruitless. According to Marquez, all he's been told is that the women are "traveling." Detective Lydia Dillard, assigned to the Marquez case, said that because this is an open investigation, she couldn't confirm whether anyone from Cleargreen had been interviewed.

In 2002, a Taos, N.M., woman, Janice Emery, a Castaneda follower and workshop attendee, jumped to her death in the Rio Grande gorge. According to the Santa Fe New Mexican, Emery had a head injury brought on by cancer. One of Emery's friends told the newspaper that Emery "wanted to be with Castaneda's people." Said another: "I think she was really thinking she could fly off." A year later, a skeleton was discovered near the site of Partin's abandoned Ford. The Inyo County sheriff's department suspected it was hers. But, due to its desiccated condition, a positive identification couldn't be made until February 2006, when new DNA technology became available.

Wallace recalls how Castaneda had told Partin that "if you ever need to rise to infinity, take your little red car and drive it as fast as you can into the desert and you will ascend." And, Wallace believes, "that's exactly what she did: She took her little red car, drove it into the desert, didn't ascend, got out, wandered around and fainted from dehydration."

Partin's death and the disappearance of the other women aren't Castaneda's entire legacy. He's been acknowledged as an important influence by figures ranging from Deepak Chopra to George Lucas. Without a doubt, Castaneda opened the doors of perception for numerous readers, and many workshop attendees found the experience deeply meaningful. There are those who testify to the benefits of Tensegrity. And even some of those who are critical of Castaneda find his teachings useful. "He was a conduit. I wanted answers to the big questions. He helped me," Geuter said. But for five of his closest companions, his teachings -- and his insistence on their literal truth -- may have cost them their lives.

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Long after Castaneda had been discredited in academia, Korda continued to insist on his authenticity. In 2000, he wrote: "I have never doubted for a moment the truth of his stories about don Juan." Castaneda's books have been profitable for Simon and Schuster, and according to Korda, were for many years one of the props on which the publisher rested. Castaneda might have achieved some level of success if his books had been presented, as James Redfield's "Celestine Prophecy" is, as allegorical fiction. But Castaneda always insisted he'd made nothing up. "If he hadn't presented his stories as fact," Wallace told me, "it's unlikely the cult would exist. As nonfiction, it became impossibly more dangerous."

To this day, Simon and Schuster stands by Korda's position. When asked whether, in the face of overwhelming evidence to the contrary, the publisher still regarded Castaneda's books as nonfiction, Adam Rothenberg, the vice president for corporate communication, replied that Simon and Schuster "will continue to publish Castaneda as we always have." Tensegrity classes are still held around the world. Workshops were recently conducted in Mexico City and Hanover, Germany. Wagner's videos are still available from Cleargreen. According to the terms of Castaneda's will, book royalties still help support a core group of acolytes. On Simon and Schuster's Web site, Castaneda is still described as an anthropologist. No mention is made of his fiction.

https://www.salon.com/2007/04/12/castaneda/

Twelve Tribes sect in $6 million property sell-off in Picton

Sydney Morning Herald

By Lucy Macken

March 22, 2023

 

KEY POINTS

·         The Twelve Tribes is selling Peppercorn Creek Farm at an April 26 auction with a $2.35 million guide.

·         The Twelve Tribes property fronted by the historic Razorback Inn is listed with a $4 million guide.

·         The sect’s sell-off comes as police hand the findings of an investigation to the state coroner.

·          

Almost 20 years after the fundamentalist Christian sect known as the Twelve Tribes started a commune south-west of Sydney, members are moving out and their local property holdings are being put up for sale.

The sell-off of more than $6 million worth of property near Picton comes at a tumultuous time for the global movement, not least because of financial pressures from rising interest rates on mortgages attached to a slew of recent real estate acquisitions and a police investigation into claims of illegally buried human remains.

Scrutiny of the reclusive sect has further been ramped up thanks to a recently released true-crime podcast called Inside the Tribe – by journalists Tim Elliott, a writer at The Sydney Morning Herald’s Good Weekend magazine, and Camille Bianchi – that has heard from dozens of former members claiming incidences of child abuse, labour violations and even illegally buried stillborn babies.

 

In 2020, NSW Police launched Strike Force Nanegai which uncovered the remains of at least one baby on the Twelve Tribes property at Bigga, near Crookwell. The police search included Peppercorn Creek Farm, but no remains were found there.

This week a police spokesperson said that detectives have referred the matter to the state coroner after the investigation and consultation with the Director of Public Prosecutions.

There was no response to calls and messages left with the group this week, but a member working at the sect’s Blue Mountains cafe, the Yellow Deli, who declined to be named, said the sales were a bid to “get out of a heavy debt situation” and that many of the Picton community would join them in Katoomba.

“Basically interest rates are getting ridiculous, and we want to consolidate right now and hedge our bets,” he said. “Consolidate, you might say.”

The Twelve Tribes sprang from the Jesus movement in the US in the early 1970s – founded by former carnival showman-turned-“anointed one” Eugene Spriggs – in which members use the Old Testament as a blueprint for their lives: living communally, shunning modern technology, banning contraception, discouraging medical interventions and expecting women to submit to their husbands.

 

But it is the sect’s reputation for its harsh corporal punishment of children, even toddlers and babies, and claims of exploitation given that members work for no pay, that has drawn condemnation.

Records show that about 15 years after the sect established itself at Peppercorn Creek Farm the property was transferred to the sect’s holding company, The Community Apostolic Order, for $1, in 2021, complete with a National Australia Bank mortgage.

Less than two years later the farm is for sale with what the marketing describes as an “owner-built, partially constructed house” that has been under construction for more than five years.

The 8.3-hectare site also comes with three large sheds (at least one of which previously housed members), a separate house, the organic farmland where the sect’s green juice is sourced, and a creek. United Acreage’s Shane Brown has a $2.35 million guide ahead of the April 26 auction.

Two kilometres down the road from the farm is the sect’s main business, the Common Ground Bakery that is set into the building that was once the historic Razorback Inn. The group had been renting the 1.65-hectare property since 2015 until 2021 when they bought it for $2.8 million. LJ Hooker Commercial now has a $4 million guide and an April 14 expressions of interest deadline.

The Twelve Tribes also own properties in the Blue Mountains. The popular Yellow Deli in Katoomba, which has been owned by the group’s holding company since 2004, was purchased for $1.5 million.

Another of the sect’s corporate entities, Granite Hill Investments, has owned the landmark Victorian guesthouse, Balmoral House, since 2010, when they bought it for $1.1 million.

Lucy Macken is the prestige property reporter and Title Deeds columnist for The Sydney Morning Herald.Connect via Twitter.

 

https://www.smh.com.au/property/news/twelve-tribes-sect-in-6-million-property-sell-off-in-picton-20230322-p5cu6s.html

 

 

Dancers Sue 7M Films Claiming Owner Runs a 'Cult'

A year after Rolling Stone reported that a company that managed TikTok dancers was allegedly isolating its clients, a new filing makes those accusations official


ANDREA MARKS
Rolling Stone
MARCH 21, 2023

THREE DANCERS WHO previously worked with the controversial church-aligned company 7M Films are suing their previous talent manager and pastor. Aubrey Fisher-Greene, Kylie Douglas, and Kevin “Konkrete” Davis have joined four other complainants in accusing 7M owner and pastor of the Santa Ana–based Shekinah Church Robert Shinn of running a “cult” and taking advantage of his followers. The filing names Shinn, 7M, and Shekinah, along with 17 other entities and individuals.

“Shekinah is a cult operating under the guise of a religious institution,” reads the cross-complaint, accepted in court on Tuesday. “Robert refers to himself as ‘the Man of God’ and preaches to Shekinah members and that [sic] without submitting to him and without Shekinah, their lives will be cursed. Robert required full physical and economic and control [sic] over Shekinah members.”

An attorney for Shinn did not immediately respond to Rolling Stone‘s request for comment on the new filing. In 2022, 7M denied asserting undue influence over its dancers or taking advantage of them to Rolling Stone.

The filing is part of an ongoing lawsuit initiated when Shinn filed his own complaint in October 2022 against a former church member, claiming she’d extorted and defamed him. (That defendant has denied the allegations and is countersuing Shinn in the cross-complaint.) This represents the first legal action taken by dancers against the company and its leadership since allegations surfaced a year ago about alleged “cult”-like management practices within the company, whose high-gloss dance videos draw thousands to millions of views on TikTok. The 7M dancers in the complaint were also members of Shekinah, the Santa Ana-based church where Shinn serves as pastor. (The filing, a cross-complaint to the earlier lawsuit, was filed most recently on Friday as an exhibit to a declaration, and was approved by the judge in the case on Tuesday.)

According to the cross-complaint, Shinn exercised control over his church members’ lives and asked them to give large amounts of money to him. He deployed “deputies” — called “mentors” and “sub-mentors” — to exert control over their fellow church members, the filing states. These deputies “did his bidding including collecting tithes from other members, moving money from members’ bank accounts, instructing members where to live, and instructing members on how to spend nearly every waking moment of their time,” according to the filing. The cross-complaint alleges Shinn even interfered with members’ healthcare, claiming he sent members to a Covid vaccine clinic where a Shekinah member working there “pretended to shoot cross-complainants with the vaccine, but just squirted it onto their arms.”

Shinn allegedly instructed members to apply for Covid relief funds, eventually collecting $100,000 that the filing claims went to Shinn’s corporations, rather than to church members. “Robert Shinn lives a life of luxury from the tithes he collects from Shekinah’s members,” the cross-complaint states. “Most of Robert’s wealth was built on the backs of the free labor or excessive fees from Shekinah members.”

In March 2022, Rolling Stone reported on allegations that began circulating in social media comments that the company was a “cult” that isolated dancers from their families and friends and controlled their finances. Multiple sources told Rolling Stone at the time that 7M dancers they knew had started acting strangely and refused to socialize with them the way they had before they began working with the company.

At that time, none of the dancers represented by 7M responded to Rolling Stone’s requests for interviews. Now, three dancers who left the company have joined the lawsuit, and two of them spoke with Rolling Stone about their decision to bring action against Shinn and his businesses. “Even though we were only in there for two years, it’s still two years of our life that we spent battling to give full attention to [Shinn] and his church,” hip-hop dancer Kylie Douglas, who worked with 7M between 2020 and 2022, tells Rolling Stone. “We just no longer want him to be able to do that to anyone: the brainwashing, the manipulating, running people down — giving their time, giving their effort, giving their money, giving all they got for something that is a false hope.” (All of these allegations are laid out in the filing.)

Douglas’ boyfriend of five years, Aubrey Fisher-Greene, a “krump” street dancer, brought her into Shekinah and 7M and left shortly after she did. Fisher-Greene joined the church in fall 2020, before he began working with 7M that November. “7M almost immediately took control of Aubrey’s business,” the cross-complaint states, noting that Shinn had church members set up a corporation for Fisher-Greene and assigned someone to do his taxes. When Fisher, who has 2 million TikTok followers, booked gigs, 7M collected payment on his behalf, and oftentimes took a 20 percent cut before giving him his earnings, the filing claims. He allegedly later learned 7M was also collecting a management fee from the brands that hired him.

The filing claims 7M took money from Fisher through several other avenues. He was stiffed $6,000 for a song-promotion project in April 2022, according to the filing, and he was charged “high fees” for videography by other Shekinah members. It also alleges he donated more than 10 percent of his income to Shekinah, at Shinn’s encouragement. Fisher-Greene tells Rolling Stone Shekinah members were taught, “the more you give, the more you receive.” The cross-complaint states, “Towards the end of his time with Shekinah, Aubrey started to feel a sense of emptiness and like Robert and others in Shekinah were keeping secrets.” He left the church and stopped working with 7M in August 2022.

While Douglas and Fisher-Greene tell Rolling Stone they were not technically forbidden from communicating with loved ones outside the church, they say it was “discouraged.” When she visited family for holidays or other occasions, the filing alleges, her mentor in the church told her in front of other members that she was “sucking on her momma’s titties.” The cross-complaint claims Douglas’ mentor also constantly urged her to clear her schedule for Shekinah, and “yelled at” her when she insisted on having her taxes done for free by her family friend rather than paying a church member $200 to do them.

The cross-complaint also states that Shinn “yelled at” Douglas and Fisher-Greene during a church service because they had declined an offer to move into a rental house Shinn owned. “He used Aubrey and Kylie as an example of members who were not properly ‘submitted’ to Shekinah and God,” according to the filing.

According to the cross-complaint, 7M withheld jobs from Douglas, and controlled which of her fellow 7M dancers she could work with and when she could post videos. “Kylie was instructed to wait to post videos until dancers with more followers had posted to get all the attraction to their pages,” the complaint states, claiming these requirements “stunted” her growth on social media.

In an incident the cross-complaint describes as “the last straw,” Douglas also claims Shinn offered to crack her back for her at the gym, “but then started hip thrusting into her from behind.” For that incident, she brought a cause of action for sexual battery against Shinn. Because Shinn was so “highly regarded,” the filing states, she did not tell anyone about the incident, including Fisher-Greene, until she left, but she has since filed a police report against Shinn, according to the cross-complaint.

Another dancer, Kevin “Konkrete” Davis, also joined the cross-complaint with claims similar to those of Douglas and Fisher-Greene. He claims 7M took 20 percent of his brand deals after telling him they’d only take 15, and that they failed to compensate him for choreographing a film for Shekinah. He also claims he gave 30 percent of his income to the church in donations and that he did construction work for the church on one of its properties — for which he was never paid. A few months after joining, Davis grew uncomfortable with church policies. He left Shekinah and 7M in July 2022.

7M first drew national attention in early 2022, after the family of TikTok-famous dancer Miranda Derrick posted a tearful video on Instagram saying Derrick had joined 7M and its associated church, and had stopped communicating with them. “Miranda is a part of a religious group, and she’s not allowed to speak to us,” her sister Melanie Wilking said in the video, sitting on a sofa, flanked by their parents. Before Derrick joined 7M and married her then-boyfriend James “BDash” Derrick, the Wilking sisters had found success dancing on TikTok, garnering more than 2 million followers by 2020.

Through an attorney at the time, 7M said Derrick’s estrangement from her parents was the result of a family dispute. Derrick, BDash, and some other 7M dancers issued statements or posted videos in the weeks following the Wilking family’s video, denying their allegations against 7M. Derrick and her husband continue to work with the company and have in the past year occasionally posted images from visits with Miranda’s family.

As Rolling Stone reported last March, Robert Shinn, the owner of 7M, is also the pastor of Shekinah Church. According to court documents, he founded the church in 1994, after immigrating to the U.S. from Toronto. In court documents, Shinn describes the church as a “small and tight-knit group of Christian believers committed to spreading their religious message through peaceful religious study and outreach,” but the organization has faced backlash in the past. In 2009, former Shekinah member Lydia Chung sued Shinn for fraud and labor laws violations. Chung claimed Shinn “exerted undue influence, mind control, coercive persuasion, oppression and other intimidating tactics” over her to get her to give the church $3.8 million. She further claimed that she’d been forced to work six days a week, unpaid. Shinn successfully rebuffed Chung’s claims, and a judge ruled in Shinn’s favor.

Last October, according to filings in Los Angeles Superior Court, Shinn sued two former members of his church, along with three moderators of social media accounts that have shared allegations of wrongdoing about Shinn and his businesses, including 7M. The suit frames one former church member as a spurned lover of Shinn’s who turned bitter when he ended their affair and tried to extort him before joining with online moderators to defame him. Shinn also sued three moderators of social media accounts that claim to expose Shinn, 7M, and Shekinah’s wrongdoing. All have denied the allegations.

As for this new filing, Fisher-Greene suggests some people might be mad at him for taking a stand against Shinn and 7M. Still, he hopes joining the lawsuit will get more people to leave Shinn’s company and church. “I don’t want my friends in there anymore,” he says. “I don’t want anybody to be around this person. If they hate or love me or whatever, it doesn’t even matter. I just don’t want them to be a part of that environment.”

https://www.rollingstone.com/culture/culture-news/7m-dancers-sue-alleging-robert-shinn-runs-cult-1234701158/

Japan marks 28 years since AUM cult's Tokyo subway sarin attack

THE MAINICHI
March 20, 2023 (Mainichi Japan)

TOKYO (Kyodo) -- Japan on Monday marked 28 years since the AUM Shinrikyo cult's nerve gas attack on the Tokyo subway system that killed 14 people and injured over 6,000, at a time when another controversial religious group continues to draw public attention after the shooting of former Prime Minister Shinzo Abe.

At Kasumigaseki Station in the Japanese capital, officials observed a moment of silence at a memorial service at 8 a.m., around the time when the deadly sarin nerve agent was released in train cars on March 20, 1995.

Among those attending the event and also laying flowers was Shizue Takahashi, whose husband, a deputy stationmaster at Kasumigaseki Station, died in the incident.

Takahashi, 76, leads a group of victims who have been urging the government to set up a facility to keep and disclose records of the attack.

"As the number of people who do not know about the incident increases, I am afraid it will be forgotten," Takahashi told reporters.

She also warned that while public awareness of cults is growing, problems arising from problematic religious groups "may be repeated" without "properly preserving" records.

Abe's alleged shooter, Tetsuya Yamagami, has told investigators that he held a grudge against the Unification Church, a religious group known for its aggressive solicitations of donations, and believed Abe had links with it. Abe was shot last July while giving an election campaign speech.

Yamagami's statements led to renewed scrutiny of the Unification Church, prompting the government to launch an investigation into the organization with an eye to obtaining a court order to remove its status as a religious corporation with tax benefits.

Subway operator Tokyo Metro Co. set up stands for mourners to lay flowers at Kasumigaseki, Kodemmacho, Hatchobori, Nakanosakaue and other central Tokyo stations where people were caught up in the attack.

Tetsuo Saito, minister of land, infrastructure, transport and tourism, also visited Kasumigaseki to lay flowers.

"The government will strengthen efforts to fight terrorism and to create an environment in which train passengers can feel safe," he said in a statement.

The doomsday cult's founder, Shoko Asahara, and 12 former AUM members were put to death in 2018.

In all, five train cars were attacked simultaneously on three separate lines during the morning rush hour, causing havoc at the stations and paralyzing the subway network in the capital.

AUM Shinrikyo renamed itself Aleph in 2000. It and two other successor groups -- Hikarinowa, or the Circle of Rainbow Light, and a smaller offshoot of Aleph -- remain under surveillance by authorities.

Ahead of the anniversary, the Public Security Examination Commission, under the Justice Ministry, slapped Aleph with a six-month ban on the use of 13 of its approximately 20 facilities nationwide and on receiving donations for failing to fully report its activities as legally required.

It was decided on March 13 to restrict the activities of the group due to the risk of it committing indiscriminate killings and other criminal acts.

Aleph had at least 1,280 members as of the end of January, according to the Public Safety Intelligence Agency.

https://mainichi.jp/english/articles/20230320/p2g/00m/0na/022000c

6 Podcasts About Cults and Their Enduring Sinister Attraction

These shows explore the psychology of cult leaders and their victims, as well as how cultish thinking can bleed into our everyday lives.

Emma Dibdin

New York Times
March 20, 2023

Cults are ideal podcast fodder: psychologically rich human stories that combine elements of true crime, mystery and social history, and are often best told in long-form style. It's been theorized that cults tend to proliferate during times of significant uncertainty and flux, which might explain why the public appetite for these stories remains so robust.

These six podcasts come at the subject from multiple angles. Some explore the psychology of cult leaders and their victims over the years, including a re-examination of the Manson murders ‌and an exposé on the upstate New York "sex cult" Nxivm, while others focus on how cultish thinking can bleed into our everyday lives.

'Escaping Nxivm'

The so-called self-improvement program Nxivm promised its members happiness, confidence and a sense of purpose, and did so convincingly enough to attract many wealthy followers from the worlds of entertainment and business. But what lay beneath that shiny happy surface was cultlike psychological warfare, sexual abuse and a twisted ritual in which some members were branded with the name of the group's manipulative leader, Keith Raniere. Long before Raniere was sentenced to 120 years in prison for sex trafficking, fraud and racketeering, this rigorous season of the CBC podcast "Uncover" explored Nxivm's toxic machinations, primarily through the extraordinary experience of the actress Sarah Edmondson, who was seduced by the group's emphasis on personal growth, rose rapidly to become one of its star recruiters, and is now its most famous whistle blower.

Starter episode: "The Branding"

'IndoctriNation'

As is true with any true-crime-adjacent genre of story, it's easy for the intrigue surrounding cults (and their charismatic leaders) to overshadow the human suffering they cause. That suffering is thorny and multifaceted and extends to the families and friends of cult members. This compassionate series focuses on their children, who are often born into a group they never consented to join. Hosted by Rachel Bernstein, a licensed therapist whose specialties include cult interventions and deprogramming, "IndoctriNation" interviews guests about their experience of joining (or being born into) cults, what it took for them to leave, and the psychological ramifications they face as survivors. Though many of the stories told are extraordinarily harrowing, Bernstein's gentle and trauma-informed approach creates a sense of safety for both her guests and her listeners.

Starter episode: "Breaking the Cycle w/Marissa Hackett"

'Let's Talk About Sects'

Come for the satisfying pun in the title, stay for the deeply researched chronicles of all kinds of cults. Shows where a single host reads from a script can sometimes feel stiff, but Sarah Steel delivers each potted history with warmth and humanity, letting the facts speak for themselves rather than falling prey to overdramatizing. Each episode of "Let's Talk About Sects" is focused on a single group, some well-known (like the Peoples Temple of Jonestown), others obscure but no less fascinating. And in each case, Steel makes a point of focusing as much on the psychology of the victims as on its leader, gently unpacking the factors that can make people susceptible to the cult's machinations. There are also regular interview episodes, in which Steel speaks to survivors about their experiences within cults.

Starter episode: "Branch Davidians"

'You Must Remember Manson'

In her meticulously researched podcast "You Must Remember This," the film historian Karina Longworth tells true stories from the first century of Hollywood in a style that's captivating in its simplicity, with no elaborate re-enactments or soundscapes. In 2015, early in the show's run, Longworth aired a season titled "Charles Manson's Hollywood," which proved so popular it has now been repackaged into a separate series. Longworth's inimitable, carefully enunciated delivery is mesmerizing, creating an appropriately haunting atmosphere as she describes how thwarted ambitions and a web of Hollywood acquaintances factored into Manson's twisted worldview, and chronicles the events leading up to the murders committed by Manson's followers in the summer of 1969. The twelve-episode season is so packed with detail and nuance that even for those who know the story well, this is a fresh take.

Starter episode: "What We Talk About When We Talk About the Manson Murders"

'Trust Me'

This show has a compelling selling point: It's hosted by two cult survivors, both invested in dispelling the myth that anyone who joins a cult must be naïve. Lola Blanc and Meagan Elizabeth, who were raised in a Mormon offshoot sect and a high-control Christian sect, respectively, talk to guests about their experiences of being in cults, as well as abusive relationships, repressive religions and extreme belief systems more broadly. Recent interviewees have included a woman who was raised in the homophobic Westboro Baptist Church, a former CrossFit employee who found herself reshaping her entire identity around the company, and two survivors of the sex cult at Sarah Lawrence College. The subject of conspiracy theories and online groupthink also crops up often: In one episode, a former One Direction "stan" discusses falling down the rabbit hole into toxic fandom, and in another, a former conspiracy theorist explains why Alex Jones's rhetoric drew him in. Given the recent rise of influencer-led "cults" on TikTok, the podcast's blend of all these subjects feels timely.

Starter episode: "Antonio Perez — Alex Jones, the New World Order, and Conspiracy Theory Addiction"

'Sounds Like a Cult'

The majority of us have never been in a cult, but that doesn't mean our lives are untouched by cultish thinking. As this sharp and funny series makes clear, some of the biggest companies in the modern world built their success by cultivating devotees. In each episode of "Sounds Like a Cult," the comedian Isa Medina and the writer Amanda Montell break down a different "zeitgeisty group" and assess how cultlike it really is. Some of the subjects are obvious choices, like Apple, boutique fitness studios SoulCycle and CrossFit, and Gwyneth Paltrow's wellness empire Goop. But Medina and Montell are unwilling to settle for low-hanging fruit — consider their episode on weddings, a ritualistic ceremony replete with patriarchal traditions and conformist uniforms which they call "the most mainstream cult we've ever covered on the show." The show's great pleasure is its unpredictability, and its refreshing knack for making you look at accepted norms through fresh eyes.

Starter episode: "The Cult of Goop"

https://www.nytimes.com/2023/03/20/arts/podcasts-cults-nxivm-manson.html