Showing posts with label Janja Lalich. Show all posts
Showing posts with label Janja Lalich. Show all posts

Jun 27, 2025

CE Course Title: "Working with Cult Survivors: A Basic Certification Course for Mental Health Clinicians"


CE Course Title: "Working with Cult Survivors: A Basic Certification Course for Mental Health Clinicians"

Time: Self-Paced (8 hours)
Location: Online
Instructors: Dr. Janja Lalich and Natalie Fabert, Ph.D.

Overarching CE Goals: This course will help therapists attain the foundational knowledge, awareness, and skills needed to work with self-identified cult survivors.

Learning Objectives:  At the end of this CE course, students will be able to: 

    1.    Describe why specialized knowledge is essential when supporting clients with lived experience in cultic environments.

    2.    Evaluate key socio-historical and contextual factors that shape contemporary discourse and public understanding of cults.

    3.    Describe the defining characteristics of cults, including the four core structural dimensions that distinguish them from other groups.

    4.    Investigate the individual and group-level influences that contribute to cult involvement.

    5.    Explain theories of cult member retention and radicalization, focusing on social psychological mechanisms.

    6.    Identify the biopsychosocial impacts of cultic abuse, and asses the hierarchical needs of cult survivors. 

    7.    Implement evidence-based strategies to build trust, ensure psychological safety, and foster collaborative engagement in therapeutic work with cult survivors.

8.    Develop trauma-informed treatment planning strategies tailored to the complex clinical needs of cult survivors.

Target Audience & Instructional Level: Introductory; Mental Health Care Clinicians 

CE Credits: 8 hours

Cost: $250 for CE-seeking participants

The Lalich Center on Cults and Coercion is approved by the American Psychological Association to sponsor continuing education for psychologists. The Lalich Center on Cults and Coercion maintains responsibility for this program and its content.

Presented by Janja Lalich, PhD., internationally recognized expert on Cults and Coercion, and Natalie Fabert, Ph.D., Licensed Psychologist, with guest appearances from other experts in the field, including: 

Rachel Bernstein, LMFT 
Dr. Jamie Marich 
Daniel Shaw - author, Traumatic Narcissism 
Khristina Berger 
Melanie Friedman

Oct 19, 2024

Hundreds turn out to better understand cult behaviour

Sinead Gill
The Post
October 19, 2024

The word ‘cult’ needs to be less sensationalised, better understood, and spark more action, the attendees of Australasia’s first cult awareness conference heard yesterday.

Over 200 people - with 270 watching online - gathered in Christchurch for the Decult conference on Saturday, including cult survivors and experts who wanted to share their experiences and ideas, in hopes of finding solutions.

Keynote speaker Janja Lalich, an internationally renowned cult expert - who herself was a cult member in the United States in the 70s - said not every cult turned deadly, but some had, and it was worth understanding how and why people ended up in them.


Janja Lalich said cults weren’t as ‘mysterious’ as they seemed in documentaries.

Cults weren’t as “mysterious” as they seemed in documentaries, she said, nor were they only religious. She said while they were also described as high control or highly coercive groups, she thought that was just shying away from the word ‘cult’, and that word should be as well known as the word ‘gang’.

Joyce Alberts, a clinical psychologist from North Canterbury, said the speakers validated the experiences of her clients who had been involved in a cult, and reinforced her belief that more government funding was needed.

That funding needed to go towards clinicians and peer support groups who felt safe to leavers, she said. She said many cult leavers she worked with would qualify for ACC funding, but their mistrust of the government was so high they refused it.

“Their development has been so hindered by living in this [cult] community ... it’s not just about Gloriavale or Centrepoint, whatever it is, when people are restricted from growing their critical thinking skills and are not fact checking ... leaving is so difficult,” she said.

Other speakers and attendees who spoke to the Sunday Star-Times also referred to ‘cult hopping’, where some people who leave a high control group end up joining another in order to meet their social, spiritual or other needs.

Over 200 people gathered in Christchurch, including cult survivors and experts who want share their experiences and ideas, in hopes of finding solutions.

Rhys Walker, who travelled to the conference from ManawatÅ«, said it was important for everyone to become more aware of what a cult was, and what purpose it served, in order to become “safe people” that followers could turn to when they want to leave.

Walker was in a high control fundamentalist group as a teenager and young adult, and underwent gay conversion therapy. After he left, he cult hopped multiple times.

The group - which Walker doesn’t want to name - had the characteristics of a cult. Walker saw an extreme side of it, but John Jones, a fellow ex-member and conference attendee, had a different experience.

He knew the group was controlling, but despite being Walker’s room mate, he never witnessed the conversion therapy or saw obvious danger.

It made it hard to see the group as a cult, because it didn’t “feel” like one at the time, he said.


Sarah Ozanne grew up in a cult in Waikato, but said childhood friends she reconnected with wouldn’t describe it as such.

“Every cult has a niche ... it attracts a need in people. In mine, it was that we’re all home schoolers,” she said.

By the time her family left the group, the leader was talking about boys from out of town or overseas Ozanne might like to meet and marry.

“For me, not a day goes by that I don’t challenge my values. If they come from me or someone else,” she said.

The conference continues today.


https://www.thepost.co.nz/nz-news/360457213/hundreds-turn-out-better-understand-cult-behaviour

Sep 19, 2024

Are you in a cult? UWEC Hosts Dr. Janja Lalich for Constitution Day event

Jamie Orozco, Staff Writer
The Spectator
September 18, 2024

Since the second half of the 20th century, there has been a rise of cults in America. The 1960s were a period when many cults were growing, and it was a time of experimentation marked by great change in the country. 

Adam Kunz, an assistant professor of political science at UW-Eau Claire, organized a talk on Constitution Day with national cult expert Janja Lalich to explore this phenomenon in more depth. 

Lalich is a sociologist and researcher specializing in cults and extremist groups. Her career in this field started as a consequence of her leaving a political cult in the ‘70s. She has been a business media and legal professional and has worked with current and former members of organizational groups.

Kunz’s personal experience, having escaped a religious cult himself, inspired his interest in the topic. After leaving the Mormon Church, the professor became interested in the boundaries and exceptions the American Constitution provides for religions. 

“How much does the Free Exercise Clause give you a blank check to do whatever you want?” Kunz said. “Groups such as the Heaven’s Gate cult use praying as a way to commit ‘atrocious acts.’”

The professor wants people to start questioning how far organizations bend the Constitution for their own benefit to cover their actions.

“So we kind of have to ask ourselves the question as a public: ‘Are we ok with this? Do we want our laws, our Constitution to be able to give free rein to these organizations?’” Kunz said. 

The talk was held Monday, Sept. 16 in Centennial Hall. It was planned to celebrate this year’s Constitution Day. 

Eric Kasper, professor of political science, said it’s a good day to raise these questions on what the Constitution is and whether or not it needs to be changed. 

To this, Kunz agrees constant questioning is crucial. Just this July, he published his book “To Hell with Heaven,” which shares how important it is for everyone to challenge beliefs and question if the concepts we think are dogma are really true. 

The ‘60s and ‘70s are marked by the influence of Eastern philosophy and ways of thinking. Due to the change in immigration laws, it was easier for people from Asia to come into America.. 

“People in America had no real understanding of Eastern religion,” Lalich said.

Today, sects might look like multi-level marketing schemes or online groups promising to connect you to spirituality. 

Lalich defines cults as groups with a charismatic authoritarian leader who offers a transcendent unbreakable belief system that provides “The Answer:” a solution to every question you might have about the group, to the extreme of making it unquestionable. It is this belief system that alienates the rest of the world from the cult. It creates an “us versus them” mentality, according to Lalich.

“We’re the elite, we’ve got the answers. The rest of you are essentially non-people,” Lalich said.

Most belief systems are based on fear. Dr. Lalich shared her experience living 10 years amongst the Democratic Workers Party.

“You’re scared all the time. You’re scared you’re going to make a mistake, and you’re anxious. And you’re really relieved in a way when someone else gets in trouble and it wasn’t you. It’s the most horrible way to live,” Lalich said.

The purpose of it, as Lalich’s cult mentor said, is to attack the self. With this, victims slowly change their whole identities to fit in with the group. She recalled her attitudes during her time in the cult. 

“You have to change, you have to transform in order to be eligible to be on the path to the salvation that I’m offering you,” Lalich said. “I modeled myself after the leaders, I did really bad things.”  

Lalich explained cults thrive in a context where people feel isolated and unloved. The role of a cult, then, is to offer a community that will give them that sense of belonging someone might be seeking. Kunz said when cult-like behavior shows, that is the point where the community that once felt safe starts alienating any other external voices.

“So when you start to notice that, when you notice your group telling you you can’t be around your friends, you can’t be around your family, you can’t be around the people that love you, that’s when you start to ask yourself, ‘am I in a cult?’” Kunz said.

A good infrastructure, Lalich points out, is another key element when observing these types of groups. If the leader dies, their charisma and authority pass to be a concept held in a council or system, which is crucial to make cults so lasting throughout the years. 

Lalich also talked about what she called “cult apologists.” Some scholars of religion and sociology were opposed to the usage of words such as brainwashing, or cult. 

“They became very influential. Most of them are professors; they write books, they write each other’s books, they quote each other all the time. So they got into all the textbooks,” Lalich said.

Nowadays most textbooks indicate certain words are not allowed, making it difficult to have a conversation around this topic. 

On the topic of the First Amendment, Lalich highlights the importance of following the laws of the land, despite whatever religion anyone might be.

“I think where it’s gone wrong is that it’s been used as a way to not hold religions accountable,” Lalich said.

To ensure someone is truly safe and surrounded by people who truly care about them, Lalich once again pointed out the importance of asking questions. 

“66% of people get recruited by a friend, a family member or co-worker,” Lalich said. “No matter what you do, no matter what you’re getting invited to: ask questions. And if your questions get turned back on you, if your questions aren’t being answered, run the other way.” 

Orozco can be reached at diazesin9025@uwec.edu.

https://www.spectatornews.com/campus-news/2024/09/are-you-in-a-cult/


Jul 24, 2024

Crazy Therapies

Crazy Therapies
Crazy Therapies is a 1996 book by Margaret Singer and Janja Lalich that examines questionable therapies and the people who promote them. The book argues that therapies in the holistic and psychotherapy fields are often supported by hype, anecdotal evidence, and personality cults, making it difficult to reach objective conclusions. The authors also identify some techniques that are used to promote "crazy therapies", such as starting certification programs shortly after creating a new procedure and making promises to customers. Singer and Lalich suggest that some red flags to look out for include therapists who say "I don't understand it but it sure does work", or who use jargon that's difficult to understand.


Editorial Reviews



From Library Journal: Many who consult therapists don't realize that there is little regulation of mental health workers. As a result, some therapists indulge in questionable practices?e.g., "rebirthing," "channeling," "catharsis" (acting out one's hostile emotions). Singer and Lalich (coauthors of Cults in Our Midst, LJ 4/1/95) describe many such methods and offer case studies. In addition, they discern three problems that apply to all these methods: they have not been rigorously tested, and nothing is known about whether people are actually helped by them; people caught up in these questionable therapies are not receiving proven treatment for their initial complaints; and there is a good deal of evidence that many of these therapies are harmful and make use of classic mind-control techniques to keep patients hooked. While not as essential a purchase, this title is a good complement to Jack Gorman's The New Psychiatry (LJ 11/1/96), which concentrates on explaining standards for good mental health care but does not go into detail about the ways in which therapy can be mishandled. Together, the two titles provide a solid background for anyone seeking assistance with life's problems.?Mary Ann Hughes, Neill P.L., Pullman, Wash.

Review

"Professionals will find the book valuable in that it provides a different perspective on many of their own therapeutic approaches...[it is] worthwhile because it courageously challenges the shamans and rattle shakers, the opportunists and the fakes, and those parts in all of us." (Transactional Analysis Journal)

"A timely, important, much-need and sane expose. If you are considering any kind of alternative therapy, you need to read this book. If you thought you already knew just how crazy therapy can be, guess again. You had no idea until you read this book." (Jeffrey Moussaieff Masson, author of Against Therapy)

"This book is an intelligent, witty guide for anyone who is considering an "innovative" or unconventional approach to mental health or personal transformation."

"Singer brings educated skepticism to her topic--the wide-open field of fringe psychotherapy." (Dallas Morning News)

"A compelling, fascinating, well researched and informative book. By informing consumers of the serious dangers of quack psychotherapies, Singer and Lalich have performed a much needed public service." (R. Christopher Barden, Ph.D., J.D., L.P., adjunct professor of law, University of Minnesota, president, National Association for Consumer Protection in Mental Health Practices)

"Singer and Lalich reveal the dark side of a host of modern, Crazy therapies in which therapists can become persuasive agents of destructive influence. The authors' perceptive, critical analysis is must reading for all mental health professionals, for all current and potential clients of psychotherapy, and for all those interested in how reasoned traditional therapy lost its mind and in our time." (Philip G. Zimbardo, Ph.D., professor of psychology, Stanford University and author of The Psychology of Attitude Change and Social Influence (1991))

"Crazy Therapies is a much-needed book to help consumers navigate the unregulated filed of psychotherapy."

"This is a consumer guide to help sort out what might be right for you." (The Denver Post)

"Written in a clear, highly entertaining, and popular style, "Crazy Therapies" is just the book for anyone trying to wend their way through the daunting therapeutic maze."

"Tells a sad but fascinating tale of pathological therapies that abound throughout the country."

"This title is a good complement to Jack Gorman's The New Psychiatry. Together, the two titles provide a solid background for anyone seeking assistance with life's problems."

"A startling--and often amusing--expose of the alternative philosophies and practices that can be found in today's ever-growing psychotheraputic marketplace. This book is an intelligent, witty guide for anyone who is considering an 'innovative' or unconventional approach to mental health or personal transformation." (Feminist Bookstore News)

"Crazy Therapies is fascinating reading and would be helpful for anyone considering any innovative approach to mental health or personal transformation."

"...a must read for anyone who believes that there is sometimes little difference between some mental health practices and the occult. This is that rare book that is both highly entertaining and deeply disturbing..." (Behavioural Interventions, April 2001)

From the Inside Flap

Crazy Therapies is a startling--and often downright amusing--expose of the alternative philosophies and practices that can be found in today's ever-growing psychotherapeutic marketplace.While it is true that millions of people are greatly helped by psychodynamic, behavioral, cognitive, group, and other types of legitimate therapies, each year thousands of vulnerable and unsuspecting individuals go to and trust practitioners who persuade clients to accept with various unfounded and fanciful methods. Generally these enthusiastic--and perhaps ill-trained--therapists are themselves convinced of the healing powers of an array of techniques, some dating back far into time, that range from hilarious to hazardous.

Some clients are helped--most likely as a result of a placebo effect; some lose precious time and money; and yet others are psychologically damaged by some rather offbeat and irrational procedures. Past-life therapy, alien-abduction therapy, rebirthing, and skull bone adjustments, to name a few, might be laughable if the results of some of these bizarre practices weren't so potentially wasteful and at times harmful.

Written by Margaret Thaler Singer and Janja Lalich, the book describes actual case histories of people who participated in a variety of controversial therapies. Methods and guidelines distinguishing a legitimate therapeutic approach from one that is irrational, possibly harmful, and sometimes unethical are outlined by the authors. They also offer specific advice on how to avoid the risks of emotional and psychological entanglement with an influential practitioner putting forth a seductive theory. Crazy Therapies is an intelligent, witty guide for anyone who is considering an ?innovative? or unconventional approach to mental health or personal transformation.


From the Back Cover

"Crazy" Therapies is a startling--and often hilarious--expose of the alternative philosophies and practices that can be found in today's ever-growing psychotherapeutic marketplace.While it is true that millions of people are greatly helped by psychodynamic, behavioral, cognitive, group, and other types of legitimate therapies, each year thousands of vulnerable and unsuspecting individuals go to and trust practitioners who persuade clients to accept with various unfounded and fanciful methods. Generally these enthusiastic--and perhaps ill-trained--therapists are themselves convinced of the healing powers of an array of techniques, some dating back far into time, that range from hilarious to hazardous.Some clients are helped--most likely as a result of a placebo effect; some lose precious time and money; and yet others are psychologically damaged by some rather offbeat and irrational procedures. Past-life therapy, alien-abduction therapy, rebirthing, and skull bone adjustments, to name a few, might be laughable if the results of some of these bizarre practices weren't so potentially wasteful and at times harmful.

About the Author

MARGARET THALER SINGER is a clinical psychologist and emeritus adjunct professor at the University of California, Berkeley. An expert on post-traumatic stress and cults, she lectures widely in the United States and abroad. She is the lead author of Cults in Our Midst (Jossey-Bass, 1995).


JANJA LALICH is a writer, consultant, and specialist in cults and psychological manipulation and abuse. She is also the coauthor of Captive Hearts, Captive Minds (1994) and Cults in Our Midst (Jossey-Bass, 1995).

Jul 10, 2024

Former Cult Member Answers Cult Questions From Twitter




WIRED
Oct 7, 2021

Dr. Janja Lalich, a sociologist who used to be in a cult, answers the internet's burning questions about cults. How did Charles Manson get a cult following? What's the best movie about cults? Why did everyone in the Heaven's Gate cult wear Nikes? How do people get brainwashed? Dr. Janja answers all these questions and much more!

Jun 22, 2024

Cults and control: Why do people fall for the tricks of cult recruiters?

Philip Matthews
June 21, 2024

Janja Lalich lives in northern California, across the bay from San Francisco. An ideal spot, you might think, for a specialist on cults. This is where some of the worst flourished. There was Jim Jones’ Peoples Temple and, further down the coast, Charles Manson’s Family and David Berg’s Children of God.


California: the cradle of kookiness and darkness in equal measure.


“That’s a huge generalisation,” Lalich says by phone from her home state. “Sometimes cult leaders like to go where there are nice climates. But there are cults everywhere, for sure.

“I think what happened, especially in the 1970s, during the hippie era, California became known as the place with all these crazy groups. It has nothing to do with California.”

That era produced the right conditions. There was social turbulence and crowds of idealistic young people looking for someone or something to believe in or follow. They were easily exploited. As Lalich says, idealism is a key ingredient.

She has more than just academic expertise. She has personal experience.

When she is asked how smart people are lured into cults, she points out that two-thirds are introduced to a cult by a friend, family member or co-worker, and it’s not always easy to say no.

“Also, the message must resonate. I couldn’t have joined a meditation cult as I can’t sit still, but I joined a political cult.”

It was called the Democratic Workers Party and she joined it in the volatile 1970s. The cult was led by Marlene Dixon, a sociologist who, in an echo of today, was fired from the University of Chicago for getting involved in political demonstrations. Dixon moved to the San Francisco area and formed a radical party along Leninist lines, with study groups acting as a front. Lalich was involved in recruiting.

Members were given new names. Lalich was Comrade Emma. Former members say Dixon grew increasingly narcissistic and paranoid and they finally expelled her and dissolved the party in 1986.

After her cult experience ended, Lalich tried to make sense of what happened. In the 1980s, the cult studies field was dominated by religious cults.

“They had Jesus, we had Karl Marx,” she remembers. “They had the Bible, we had the cadre training manual. There were parallels, they were just called something different.

“I was really concerned. I was in a left-wing cult. I didn’t want to become a right-wing maniac, which is what happens a lot. When people leave religious groups, they struggle with ‘Was it God that betrayed me? I’ll never be religious again.’ There is that gut reaction.

“So I did a lot of research and study. I didn’t go to grad school for 10 years afterwards. I had to figure myself out. I had to get my brain back together, my life back together. I was in my 40s already. But then at 50, I signed on for grad school and then got more and more involved in this work.”

Her doctoral dissertation covered both the Democratic Workers Group and the Heaven’s Gate cult, which was notorious when 39 members committed mass suicide in San Diego, California, in 1997 in the hope of ascending to a passing comet. She coined the phrase “bounded choice” to describe the way people belong to these groups, and that became the title of a book.

Another book, Escaping Utopia, covers how children are raised in cults. That will be a focus of Lalich’s appearance in Christchurch in October as a keynote speaker at the first Decult conference, organised by author and journalist Anke Richter, whose own journey into the ever-fascinating subject is covered in her book, Cult Trip.

Richter met Lalich in the US two years ago and describes her as one of the world’s top five cult experts. Getting her to Christchurch is a real coup. And although Lalich, who is now 79, has retired from university teaching, she continues to run the Lalich Center to help survivors, appears as an expert witness in court cases and as an informed specialist in the growing area of cult documentaries. If you spend much time on Netflix, you might recognise her.

The three kinds of cults

As Lalich says, cults are everywhere. But they are also nowhere. That is, they exist and flourish online.

The US “spiritual community” called Twin Flames Universe is a good example. Founders Jeff and Shaleia Ayan claim to help people find their soul mate, or twin flame, and they assign “flames” to followers. This led to accusations of coercion and psychological manipulation. Some women followers even claimed they were pressured to undergo gender transitioning to become a “Divine Masculine”.

Lalich appeared as an expert in Escaping Twin Flames, which was one of two high-profile documentaries about the group in 2023. But despite the attention, it is still going.

“Yes and they have 50,000 followers,” Lalich says. “It’s shocking. There are now investigations going on, both criminal and financial and all of that, but these things always take so much time.”

The Twin Flames gimmick was that indoctrination courses were done over YouTube and Facebook rather than in physical meetings. Lalich says that both cults and terror groups did some recruiting online before Covid, but it took off during the pandemic.

“For a lot of them they’re much harder to get a grasp on than what I now call the run of the mill brick-and-mortar cults, where you always know who the leader is, you know where they are and you know where their satellites are. For example, who were the leaders of QAnon?”

The conspiracy movement QAnon had cult-like elements, as did the anti-vax communities that emerged during the pandemic and lockdowns. One other thing Lalich noticed is that these groups, “who found support online but also found each other physically”, acted outward towards society, which is unusual.

“Most cults only act inward. The only way they go outward is either to recruit or to do financial finagling or maybe to get praise by having the Dalai Lama come. But they typically don’t attack the outside world. They just go after their own members.”

By contrast, there was much more public activity from QAnon and even the anti-vaxxers, including attacks on mask-wearers. That was heightened by the social atmosphere in the US as “we had a president who at the time was giving voice to those same ideas and encouraging that us-versus-them mentality”.

Yet that also points to a looser definition of cults. An article posted on Lalich’s website describes three kinds of cults. They are spiritual, psychological or political.

In New Zealand terms, Gloriavale is clearly spiritual. But Centrepoint was probably psychological, as it emerged from the consciousness-raising “encounter group” philosophies of the 1970s, as adopted by vacuum cleaner salesman-turned-cult leader, Bert Potter.

The Commune is a podcast about the free‑love commune, Centrepoint.
“Again, that was a product of the time,” Lalich says. “The same thing happened with the Rajneesh ashram movement. That was all about free love, free sex, being who you want to be, blah blah blah. No boundaries, no restrictions. And of course child sexual abuse happened in those ashrams as well.”

QAnon and anti-vax movements could be called political, but the charismatic leaders and enforcement of behaviour common in cults are not present. There are similar problems when defining churches as cults.

Destiny Church and Arise Church will be discussed at Decult. Both are pentecostal churches that expect loyalty and commitment, and have left some former followers emotionally bruised, but are they cults?

What complicates the question is that when churches are defined as cults, it often comes from other churches over doctrinal issues, such as when Destiny was called a cult in 2010 over leader Brian Tamaki’s reported denial of the physical resurrection of Jesus.

Richter says it is not her job to slap the label “cult” onto such groups, “but I think we can give enough information from people who have come out of those groups, and let the attendees decide for themselves”.

Parallel to “deculting” is the idea of deconstruction, a term used by Christians to describe the process of getting out of a controlling megachurch. While Lalich is not an expert, she has concerns about people simply leaving one church for another.

“If somebody’s been in an abusive relationship with a church or a guru, they need to go through a period of recovery, dealing with what happened and figuring out how and why it happened. If people too quickly get involved in something else, the same patterns can happen. We call them cult-hoppers, people who go from one cult to the next because they never quite undid all the indoctrination and how it really traumatized them and affected them.

“But I’m not saying the deconstruction movement is bad. It seems like it has a positive point of view, a positive approach.”


Compassion and titillation

This will be Lalich’s first trip to New Zealand. While here, she will meet with Gloriavale leavers in Timaru, deliver a psychology lecture at the University of Canterbury, meet MPs in Wellington and maybe manage a few moments of sightseeing.

She is one of three international speakers Decult has lined up so far. The others are Ulrike Schiesser, who heads the Federal Office for Cult Affairs in Austria, and British psychotherapist Gillie Jenkinson, who will take workshops on cult recovery. Christchurch Central MP Duncan Webb, a critic of Gloriavale, will open the conference.

The ever-growing number of cult documentaries and podcasts shows there is certainly an appetite. Richter, an avid consumer, reckons two New Zealand-made documentaries, Heaven and Hell: The Centrepoint Story and Escaping Utopia, which is about Gloriavale, are as good as any she has seen from anywhere. She values their victim-focused approach.

It is important to balance compassion and titillation, Richter says. In her view, the documentaries The Vow and Seduced, which cover the NXIVM cult, and Escaping Twin Flames also do a good job of showing why ordinary people get entangled in “something that’s potentially bad for them and bad for others and looks bats... crazy”.

With all this attention on cults, surely people are becoming wised-up to the tricks and techniques. We know how grooming happens. How recruitment happens. There was even a Netflix series called How to Become a Cult Leader.

Richter hopes that is the case, “but we are living in times when people are more susceptible to cult influence, because of the geopolitical situation”. People remain vulnerable. The disinformation that flourished during the pandemic hasn’t gone away.

“People are wising up,” Lalich says from California, “although I don’t think recruitment is slowing down, at least not from how many emails I get every day and how many people come to me for help. I think there is more general public awareness. I don’t think everybody just watches those documentaries for the scandalous thrill attractions. I think people are learning. Hopefully young people are learning.”

As for pushback, Lalich says she has been sued twice. Once was over a book she co-wrote that mentioned a particular group. They didn’t call it a cult, but the word “cults” was in the title. The other time was over an article about “a big lawsuit that happened because of sexual abuse”. She and the other experts who were interviewed were targeted.

“Neither of those suits went anywhere but it was really a pain in the ass at the time,” she says. “I sometimes get nasty emails from followers, or someone will say ‘I’m a lawyer representing such and such a group and you have to retract your statements’. I mostly just ignore all that.

“I do have a policy that there are some groups I just will not talk about because they are extremely litigious. I don’t typically like to come right out and say ‘Yes that’s a cult’. That isn’t the point. The point is what is the structure of the organisation, what are the behaviours, what are the practices, what are the expectations on members and what kind of pressure is being put on them.

“You can call it a high-demand group or whatever you want. But what I look for is the social structure. How people are being coerced and controlled.”

The Decult conference is in Christchurch on October 19 and 20. More information can be found online at decult.net.


Mar 20, 2023

Did the so-called Sarah Lawrence 'sex cult' members have a choice?

Opinion

A new Hulu documentary raises important questions about coercion — and culpability.

MSNBC
March 14, 2023

By Janja Lalich, professor emerita of sociology at the California State University, Chico

On Feb. 22, a federal judge in New York issued what is likely to be the final decision in the case of the so-called Sarah Lawrence cult. The sickening details of this case have garnered much attention over the past few years, spawning a viral long-form investigation in New York magazine and a subsequent documentary on Hulu that premiered last month. The reporting and eventual criminal proceedings were shocking and a little prurient (the Hulu doc referred to a “sex cult”). But they also raise important questions about coercion and culpability.

The reporting and the eventual criminal trials were shocking and a little prurient.

Earlier this year, Larry Ray, the man who manipulated, abused and controlled a group of young men and women for close to 10 years, was sentenced to 60 years in prison for crimes including extortion and sex trafficking. In February, a young woman named Isabella Pollok was accused of being Ray’s “lieutenant” by prosecutors who said she aided and abetted his physically and sexually abusive behavior toward her friends. (Pollock ultimately pleaded guilty to a money laundering conspiracy charge and was sentenced to 4 1/2 years in prison.)

According to both of her defense lawyers and reporters, Pollok was a vulnerable college freshman when she met Ray, and within a year was drawn into a sexual relationship with him, a man decades her senior. Despite expressing remorse, shame and regret, the judge declared that Pollok had choices. But did she?

In the past few years, an onslaught of documentaries — some better than others — and a slew of podcasts have come out about cults and cult leaders. These have been accompanied by (a few) trials, resulting in accountability for at least some of these exploitative criminals.

Who are these people, who some might say are monsters among us? Yes, each cult is different and should be evaluated as such. Yet after 35 years of research and observation, including listening to and learning from survivors’ experiences, I’ve learned how to recognize classic patterns of social-psychological influence and coercive control. It seems not to matter whether the overriding and binding ideology is religious, political, wellness, world-saving, self-improvement, therapeutic or martial arts. In my book “Take Back Your Life: Recovering From Cults and Abusive Relationships,” with tongue in cheek, I noted these cult leaders think of themselves as unique when they all act as if they attended the same “Messiah School.”

Conversely, if the common denominator among cult members is idealism, narcissism seems to define most cult leaders. Self-serving and destructive, these types of malevolent personalities can cause great harm. Indeed, it is their modus operandi.

And yet, we wonder: How do these malignant forces get good people, smart people, to become co-conspirators in their vile behavior? It might seem unfathomable. But in my opinion, it’s quite simple. They begin by setting up a self-sealing system — that is, one with an end-justifies-the-means philosophy. Once you accept this system, anything goes. Here, the leader becomes a god-like, all-knowing authoritarian who offers you “the answer” but in turn demands unwavering loyalty. Through a plethora of influence and control tactics, members are indoctrinated to believe and to follow orders without question.

How do these malignant forces get good people, smart people, to be co-conspirators in their vile behavior? It might seem unfathomable.

The moral code that cult members enter with is altered to accept the immorality of the leader. And that comes with a big price — I call it “bounded choice.” The true believer now has no option but to obey, because not to obey means death, literal or figurative. To disobey means risking the loss of your sense of self, your identity, perhaps your family or children, your community and your chance at “salvation,” whatever that has been defined to mean. A “brainwashed” follower is left with an illusion of choice. But it’s not a real choice at all.

That mindset, that enveloping closed or bounded reality, is something that law enforcement, judges and the legal system are not set up to understand. (Nor is it easily understood by anyone who has not experienced it.)

Which brings us back to Isabella Pollok, whose actions and choices — or lack thereof — factor very heavily in the Hulu documentary. Pollok also seems to share a lot of similarities with Clare Bronfman, who was sentenced to 81 months in prison for providing financial support to the NXIVM sex cult, and who was also the subject of much intrigue (and documentary filmmaking). “I believed and supported someone who controlled me in ways I cannot understand. I will live with the guilt forever,” Pollok tearfully told the courtroom in February. “I badly hurt my friends, and I am ashamed and deeply regret it. I am truly sorry.”

It is awful that these women could carry out heinous and abusive acts toward fellow members of their “family.” And don’t get me wrong, what prosecutors said they did was awful. Nevertheless, they were also victims of a disturbed, dare I say sociopathic, master manipulator who used well-known tactics of coercive influence and control like fear, shame, humiliation, peer pressure, threats, sexual abuse and sleep or food deprivation.

Pollok, Bronfman and so many others who have endured such experiences lost their own critical thinking skills and their own sense of judgment. They became closed-minded pawns of evil masters. This is not to excuse their behavior, but it is a warning for America’s legions of true crime fans. These documentaries and podcasts may spark a plethora of emotions — horror, pity and even a misplaced (and frankly dangerously arrogant) superiority. Given what we know about the insidious power of cult leaders, what these stories really should inspire is compassion.

Janja Lalich

Janja Lalich, Ph.D., is a professor emerita of sociology at the California State University, Chico. She is also the founder and president of the Lalich Center on Cults and Coercion.

https://www.msnbc.com/opinion/msnbc-opinion/hulus-sex-cult-trial-movie-gets-larry-rays-head-rcna74279

Aug 19, 2020

Cult expert should have been allowed to testify specifically about Norwood group, appeal of murder conviction argues

Katharhynn Heidelberg  Montrose Press.com 
August 20, 2020

Convicted child murderer Nashika Bramble was deprived of her constitutional right to a fair trial when the District Court excluded testimony of a renowned cult expert that was specific to her case — an error compounded by denying as “hearsay” the writings of a codefendant, according to a recent appeal, which seeks to have her convictions reversed.

Bramble is serving two life sentences after having been convicted last year of two counts of first-degree murder in the deaths of her daughters, Makayla Roberts, 10, and Hannah Marshall, 8.

The girls died on a Norwood area farm in 2017, where they, Bramble, and other members of a small, end-times “cult” had been living since that May.

On the orders of purported cult leader Madani Ceus, the children had been kept in Bramble’s vehicle on the property for weeks or months, with no food provided since that July; their partly mummified bodies were discovered that September.

As an adult in a position of trust — their mother — Bramble had failed basic duties to the girls, yet acted quickly to save herself once Ceus turned on her, prosecutors said at trial.

But in the Aug. 13 appeal, Bramble’s attorney said testimony specific to how Bramble functioned within the group and the specific cult dynamics were critical to her being able to give a full defense and to having the jury understand her state of mind.

Instead, the trial court only allowed expert witness Janja Lalich, Ph.D., to testify about cult principles generally, and improperly excluded Lalich’s expert opinion and discussion of cults in specific relationship to Ceus’ group, the document argues.

There is no question Lalich was qualified as an expert and her “case-specific opinion” offered information the jury was entitled by case law and procedural rules to consider, attorney Lauretta A. Martin Neff wrote.

Without that specific testimony, “lay jurors would be tremendously disadvantaged in attempting to understand Bramble’s failure to rescue her daughters from death. … Dr. Lalich’s testimony ‘filled the gap.’”

Lalich’s case-specific testimony would have placed what happened in context and explained Bramble’s state of mind, as well as her “inexplicable behavior as a mother,” Martin Neff said.

Bramble joined Ceus’ group in 2015. At that time, Ceus and her husband, Ashford Archer, were co-leaders and taught an apocalyptic belief system that, according to trial testimony, included waiting in an apartment in the South without food, for the end of the world.

When that did not occur, “the family” began traveling, fetching up at a Grand Junction truck stop in May 2017 where they encountered Frederick “Alec” Blair, who owned a farm in Norwood. Blair found the group compelling, and invited them to live on his property.

Some time after the group had ensconced itself on Blair’s property, Ceus was the sole leader, both mother and father, and God — Yahweh — according to trial testimony.

Other members were afraid of Ceus’ power to “reap” their souls and were conditioned to obey her by the time she reportedly ordered Hannah and Makayla to be confined in their mother’s vehicle on the farm, and not given food she had prepared, Bramble’s appeal brief says.

Ceus’ control was so extensive, that she even decided others’ intimate relations, the appeals brief says, citing trial testimony. She controlled the tasks assigned, family structure, banishment, punishment and money. Only she could be called “mother” and “attachment to natural parents was not tolerated,” Martin Neff wrote.

Per the appeal document, Ceus banished a former member, and told the others she had “harvested his soul.” Blair then assumed that man’s place as “Ra.”

Ceus’ control was so complete, that she ordered Blair and Bramble to have sex, even though they didn’t want to, “just as Ceus had forced Bramble to be (former member’s) sex slave,” the brief states.

Once Ceus had decided Hannah and Makayla were “impure,” she ordered them to stay in their mother’s car and would not allow food she prepared to be given to them, according to trial testimony and the appeal brief.

She allowed Blair and Bramble to obtain food from a Telluride charity only once for the girls, who were last known to have been fed in July, 2017, according to testimony and the brief.

The group removed itself to another part of the property to prepare for doomsday, leaving the girls alone.

Bramble later found her girls dead, and when she and Blair told Ceus, Ceus first attempted to have the earth “swallow” the car, the appeal document said, citing trial testimony. When that failed, Ceus reportedly said she had instead decided to use the girls’ spirits for dark magic, and ordered the car to be covered with tarps. Blair and Archer complied.

Ceus next declared Bramble to be an abomination, and exiled her to a car without food and water, despite Bramble’s pregnancy, Martin Neff wrote in the appeal.

At trial, prosecutors said Bramble decided to save herself, and walked off the property of her own free will; the appeals document says Ceus had ordered her to leave, and that the jury never heard that.

Authorities discovered the grim scene in September of 2017, after Blair’s father, who had become alarmed by what his son’s friends were reporting, paid a visit to the property. Standoffish at first — and barely recognizable in “rags” — Blair led his father to the bodies, and the older man called the San Miguel County Sheriff’s Office.

Pathologists said the children likely succumbed to heat, thirst and starvation.

Blair pleaded guilty as an accessory to a crime and was sentenced to 12 years in prison.

Archer was convicted at trial of fatal child abuse and as an accessory to a crime; he was sentenced to 24 years in prison and is appealing his conviction.

Ceus was also charged with murder, but was convicted of fatal child abuse. At her sentencing, she denied being a cult leader. She is also planning to appeal.

Another group member, Ika Eden, was charged with fatal child abuse, but has been deemed incompetent to stand trial.

Martin Neff argues in Bramble’s appeal that the District Court abused its discretion by precluding Lalich’s specific testimony.

At first, the court wasn’t going to let Lalich testify at all, but upon a motion to reconsider, allowed the limited “blind principle” testimony about cult dynamics. However, denying testimony specific to Bramble and the group robbed the jury of critical context and deprived Bramble of her rights to have a full, complete defense, thereby depriving Bramble of a fair trial. This court error contributed to the guilty verdict and as such, is not harmless, but requires reversal, the appeal argued.

“This was not a mere ‘spiritual group.’ Communes and spiritual groups are very different from cults because they do not necessarily involve the control, manipulation and re-socialization of a ‘cult,’ which social dynamics were key to helping the jury make sense of the evidence and Bramble’s behavior, as well as to understand the contextual circumstances of the two girls’ deaths,” the Martin Neff wrote.

Calling the Norwood group a “spiritual group” is akin to calling a violent street gang a “neighborhood boys club,” the attorney said.

She attacked the District Court’s multi-pronged reasoning for limiting Lalich’s testimony, which would have included Lalich’s expert opinion that Ceus is a “traumatizing narcissist.”

That terminology was not being offered as a psychiatric diagnosis, but as a specific sociological term, which Lalich was qualified to use, Martin Neff said.

In the appeal, she suggested the trial court judge, a former prosecutor, might have been instinctively inclined to “prosecute from the bench.”

The trial court, she said, “exhibited a bias, a prejudice, an unfairness that is not acceptable on the bench.”

Martin Neff also argued that the lower court also erred by prohibiting Bramble to use two pages written by Ceus as part of her defense. These had been offered to establish Ceus’ position as a leader who had referred to herself as God — not as proof that she actually was God, Martin Neff wrote.

Both Lalich’s specific testimony and the writings would have helped the jury understand the circumstances, case context and Bramble’s defense; their exclusion amounts to a cumulative error requiring the convictions to be reversed, Martin Neff argued.

https://www.montrosepress.com/news/cult-expert-should-have-been-allowed-to-testify-specifically-about-norwood-group-appeal-of-murder/article_38b57652-e310-11ea-9b53-b75acb9b0a28.html