Feb 22, 2018

Off-shoot organisation of Scientology confirms plans for drug rehab centre in Meath

The former school in Ballivor which has been purchased by Narconon. Pic: Seamus Farrelly
Louise Walsh
Irish Examiner
February 22, 2018

Narconon has confirmed its plans for a controversial drug rehabilitation centre in Meath and has contacted a number of local politicians to seek a meeting to address any 'misinformation'.

The off-shoot group of the Church of Scientology, which has to date never confirmed its role in the purchase of a former school in Ballivor, has emailed politicians through a Dublin PR group.

The email, which has also been sent to the Ballivor Community Council says it wants to address 'a lot of misinformation circulating about the Narconon programme and its plans'.

It says it's 'willing' to answer any questions on themselves or their plans.

It also confirms that Narconon has bought a premises in the village and their 'wish' to open a drug rehabilitation facility under the Narconon name.'

Narconon says it wants to meet all interested people to tell them about their plans including the 'benefits to the community' and offer them a chance to meet former drug addicts who have completed the programme.

The email says: "I am writing to you on behalf of Narconon who you might know has purchased a premises in Ballivor and wish to open a drug rehabilitation facility under the Narconon name.

"As you may be aware there is a lot of mis information circulating about the Narconon programme and its plans and we now want to give everyone and anyone who is interested, an opportunity to brief them and have them ask whatever questions they wish of us.

"As a courtesy we first contacted the Ballivor Community Council yesterday and are awaiting a date and time from them to let us know when we might be able to meet with them – hopefully over the next few days.

"We would like to offer you an opportunity, at a venue, date and time of your convenience to hear from us about Narconon, what they do, what the plans are for the premises in Ballivor including the potential benefits to the community and also to talk to a couple of former drug addicts who have successfully gone through the programme.

"We want to give you a full brief on the proposed premises and we are open and are willing to answer any and all questions that you or your constituents may have."

However, Meath Sinn Féin TD Peadar Tóibín, who was one of the TDs to receive the email, said he will not be meeting with the group without the wishes of the Ballivor locality.

He added that he intends to introduce a Dáil bill to regulate the whole sector and stop 'rogue operators from functioning.'

He said: "After a blinding absence of consultation the Church of Scientology are now looking to employ a publicity form to convince locals and elected reps alike.

"The key points in all of this is that this service is completely unregulated, that the state itself has stated that there is no evidence as to the efficacy of the service.

"There is widespread worries in the community as to the dangers of this service and its effect on the community.

"I hope to introduce a bill in the Dáil that will see regulation in this whole sector and this will in all likelihood prevent rogue operators from functioning.

"I wont be meeting with the Church of Scientology without the expressed will of the community of Ballivor".

It is understood the local community of Ballivor are meeting to discuss the new proposals from Narconon.

The Ballivor Says No group are still intent to travel to Dublin next week to present a petition from the local community against the plans for the centre to the Dáil.

A spokesperson for Narconon added today that they were 'keen to outreach to the people of Ballivor initially, with a wider communications outreach planned' at a later date for the media.

https://www.irishexaminer.com/breakingnews/ireland/off-shoot-organisation-of-scientology-confirms-plans-for-drug-rehab-centre-in-meath-829355.html

Leader of self-proclaimed religious group refuses plea bargain

Marcos Ortiz 
News4Utah
February 21, 2018

MANTI,Utah (News4Utah) - John Coltharp will not accept a plea offer.

Coltharp is a self-proclaimed leader of a religious group, the Knights of the Crystal Blade.  But he is facing charges of child sex abuse, child abuse and bigamy.

Coltharp was arrested in December following an Amber Alert.  He and his second in command Samuel Shaffer are accused of hiding their daughters in a storage container in Iron County.  They are both involved in divorces and did not return their daughters to their mothers.  Both men are accused of marrying each other’s daughter as well as marrying their own daughters as part of their religious beliefs according to authorities.

Wednesday, Coltharp appeared in Sanpete County hours after Shaffer pleaded guilty to related crimes in Iron County.  The county attorney in Sanpete said Coltharp was aware of Shaffer’s admission of guilt.

But during Wednesday hearing, the judge was made aware of a plea offer for Coltharp. 

He told the judge he refused the deal.

“Yes that is accurate (that he waived his preliminary hearing),” Coltharp said in court. “There is no point in holding a preliminary hearing.  The chance it not being bound over for trial is obviously zero.  So I don't want to waste everybody's time.  I am not interested in taking a plea deal right now.”

The deal that fell through would have Coltharp pleading guilty to a first-degree felony related to the child sex charges.

The Sanpete County attorney said his offer is firm.

“I have a certain thing that I want out of this case,” said Kevin Daniels.  “(One) that I believe the children will be well served by justice and that they spend a long time in prison."

Daniels said if Coltharp is holding out for a better offer it will not happen.  He said his offer requires Coltharp to serve a 25-years to life in prison.

Shaffer was also charged in Sanpete County and will return for a hearing in March.  Coltharp is also scheduled for another hearing in late March.

http://www.good4utah.com/southern-utah/leader-of-self-proclaimed-religious-group-refuses-plea-bargain/985551981

At the Olympics, thousands of missionaries compete for souls

At the Olympics, thousands of missionaries compete for souls
Madeline C. Mulkey
Religion News Service
February 22, 2018

PYEONGCHANG, South Korea — To those watching on TV, religion may seem absent from the Winter Olympic Games. Away from the spotlight, though, an estimated 3,000 missionaries are on hand.

About 2,000 missionaries — South Korean and international — are working in the city of Gangneung, where the indoor Olympic events are being held. The remaining 1,000 are working in Pyeongchang, site of ski, snowboard and other events.

There is no reliable count of missionaries at Olympics past. But the number of local missionaries here far exceeds previous games, said Marty Youngblood, leader of the Georgia Baptist Convention mission team, who is at his fifth Olympics this year.

South Korea, which is 29 percent Christian, and among whom Protestants predominate, enjoys high levels of religious tolerance. Buddha’s birthday and Christmas are both national holidays.

The Winter Games have attracted teams of Baptists, Presbyterians and Methodists. Jehovah’s Witnesses and Mormons also abound, each group sharing the gospel in its own way. The United Christian Churches of Korea, a coalition of 144 local congregations, is helping foreign mission groups to arrange housing and ministry sites and learn about Korean culture.

Local churches are taking advantage of an Olympics at their doorstep. Many have set up welcome stations in parking lots, where they give away snacks, coffee and Christian literature.

In addition to its coffee and snack giveaway, Somang Presbyterian Church — located in the shadow of the Olympic venues — is showcasing a live orchestra and church members dressed in traditional costume. It’s just one of the 26 local churches in Gangneung with Olympic outreach ministries.

Then there’s the Church of Jesus Christ of Latter-day Saints’ Helping Hands Center, a two-story building on prime real estate across the street from the train station in Gangneung. Working there is Coloradan Chandler Petry, chosen by her church with a small group of other Mormon missionaries already in Korea to serve at the Olympics.

The center’s multilingual staff will give athletes, members of the media and any Olympic spectator a warm drink and a place to recharge their phones. But its main goal, according to the church’s website, “is for as many as possible to see the light of the gospel of Jesus Christ in the eyes of the members and missionaries.”

The Jehovah’s Witnesses have sent about 1,000 missionaries to the Winter Games, far more than to previous Olympics, said Steven Park, public information officer for the Jehovah’s Witness Korea branch. He says that the work they do in Gangneung and Pyeongchang is no different from the ministry they do elsewhere and that some missionaries will remain in the area after the Olympics.

One of the most popular tools of ministry for these Olympic missionaries is lapel pin trading.

Myungsu No, a campus minister in Seoul, says his students from the Baptist Student Union use pin trading — a pastime at this and previous Olympics — to spread the gospel. While athletes and spectators trade pins that typically depict a certain country, sport or team, mission groups give away a “More Than Gold” lapel pin, borrowing the slogan a consortium of missionary groups adopted in the 1990s to brand their Olympic outreach.

Psalm 119:127 declares that the commands of God are loved “more than gold.” The reference to gold at the Olympics, where athletes’ highest reward for their performance is a gold medal, is borrowed by the missionaries to suggest there is a higher reward to be sought through faith.

Veteran missionaries trained in the art of Olympic pin trading are passing down the skill to the new generation. The missionaries make an initial pin trade using a nonreligious pin they have collected — say, that of the USA ski jump team. This often prompts a conversation and a chance for the missionary to offer the trader the “More Than Gold” pin as a gift.

Some missionaries who work elsewhere in Asia have decided to take a break to focus on the Olympics.

American Kathryn Daniel, based in China, says she felt called to evangelize at the Winter Games because of her personal connection with Korea. She spent 12 years of her life in the country with her missionary parents.

Nine months ago, she heard her father was getting a group of other retired missionaries to go to the Olympics, and she thought, “I think this is God telling me to go, ‘Kathy, just go.’” Daniel is staying in Korea for a week, working with the group from the Georgia Baptist Convention.

The first weekend of the Olympics, mission groups passed out Christian literature in the Olympic park unimpeded.

Then Olympic park officials posted signs informing visitors that passing out religious material in the park was banned, and any materials found would be confiscated.

Youngblood, of the Georgia Baptist Convention, said he is not concerned. His missionaries are also using the pin trading and only give pamphlets to those who want to learn more.

And A-lim Jang, a recent university graduate and student leader with Baptist Student Union missionaries, said pin trading has allowed her and her colleagues to share the gospel “with many people that God puts in our path.”

(Madeline C. Mulkey is a senior at the University of South Carolina School of Journalism and Mass Communications. She is doing a special online documentary and a series of articles on “God at the Game.” Her project is funded in part by the Magellan Scholarship Program.)

https://religionnews.com/2018/02/22/at-the-olympics-thousands-of-missionaries-compete-for-souls/

Hate groups in the U.S. remain on the rise, according to new study

Joe Heim
Washington Post
February 21, 2018

Hate groups continued to expand their reach in the United States last year during a tumultuous 12 months marked by racist violence, social media attacks and the deadly white supremacist rally in Charlottesville, according to a nonprofit legal advocacy organization that monitors extremist activity.

The Southern Poverty Law Center identified 954 groups as hate groups, which it defines as “an organization that — based on its official statements or principles, the statements of its leaders, or its activities — has beliefs or practices that attack or malign an entire class of people, typically for their immutable characteristics.” That number was up from 917 in 2016 and 892 in 2015, according to a study the center released Wednesday.

Much of the rise took place inside the white supremacist movement. The number of neo-Nazi groups grew from 99 to 121, anti-Muslim groups grew from 101 to 114 and anti-immigrant groups grew from 14 to 22. The law center asserted that the growth among white supremacists was fueled in large part by racially divisive language and actions by President Trump.

“This has been a year that has seen increasing divisiveness and bigotry, particularly in the mainstream of American life,” Heidi Beirich, director of the Southern Poverty Law Center Intelligence Project, said in a conference call with reporters Wednesday. “There has been a substantial emboldenment of the radical right and that is largely due to the actions of President Trump, who has tweeted out hate materials and made light of the threat to our society posed by hate groups.”

Trump came under sharp criticism following the violence in Charlottesville when he said there was “blame on both sides” and seemed to equate the white supremacists with those who opposed them.

The White House rejected the law center’s assertion that Trump was responsible for the growth of white supremacist groups.

“The president condemns hatred, bigotry and violence in all forms,” deputy press secretary Raj Shah wrote in an email. “He will continue to fight for all Americans, regardless of race, religion, gender or background, and any suggestion otherwise is wrong and insulting.”

But according to Beirich, the participants in the Unite the Right rally are people who view Trump positively and the president “has brought them into the political system in a way that hasn’t happened in decades.”

The report designates as hate groups anti-LGBT organizations, anti-government militias and black nationalist groups, including the Nation of Islam, which profess anti-Semitic, anti-white and anti-LGBT rhetoric. It points out that those groups should not be confused with “mainstream black activist groups such as Black Lives Matter that work to eliminate systemic racism in American society and its institutions.”

For the first time, the Southern Poverty Law Center added to its hate list two mens rights groups — Return of Kings and A Voice for Men.

“They demonize women as an entire population,” Beirich said. “It’s the same kind of language directed at demonizing all women and trying try to make women look like a lesser form of humanity.”

Many of the groups the center identified as hate groups reject that label.

“The listing is a complete farce,” said Paul Elam, CEO of A Voice for Men.

Roosh Valizadeh, who operates the Return of Kings website, called the report “a mountain of lies” and said it was “merely an attempt to shut down speech that goes against their far left agenda.”

Return of Kings “is a website operated solely by myself without any employees,” Valizadeh wrote in an email. “How can one man’s blog be a ‘hate group?’ ”

The Nation of Islam did not immediately respond to a request for comment.

Perhaps surprisingly, the number of Ku Klux Klan groups dropped dramatically from 130 to 72, an indication, the law center says, that the 150-year-old organization has little appeal for a new generation of white supremacists.

Though the overall number of hate groups continues to rise, Beirich said the violence in Charlottesville and the negative publicity that followed had an immediate impact that may reduce their effectiveness. Social media companies such as Twitter and Facebook removed hate groups and their leaders from their platforms and stopped allowing those groups to use their services.

“If you don’t have platforms to recruit from that reduces the scope of where you can get people,” she said.

But Matthew Heimbach, founder of the Traditionalist Worker Party, a far-right white nationalist organization that the law center identifies as a hate group, declared the Charlottesville rally a “stunning success” for the white supremacist movement.

“It brought in a generation of people who are willing to hit the streets and march for the sake of our principles,” Heimbach said in an interview. He also dismissed the idea that the tech company crackdown has affected his group’s efforts.

Though some critics question whether the media, politicians and activists are providing undue publicity to white supremacist groups, the rise in their activities can’t be ignored, says Vegas Tenold, a journalist who has tracked white supremacists and is the author of “Everything You Love Will Burn,” a new book on the rebirth of white nationalism in America.

“It has become a consequential movement, and you can argue that it helped elect the president,” he said. “What they do with it now is a bigger question.”

https://www.washingtonpost.com/local/hate-groups-in-the-us-remain-on-the-rise-according-to-new-study/2018/02/21/6d28cbe0-1695-11e8-8b08-027a6ccb38eb_story.html

Turns out con artists have an easier time fooling smart people





Joe Avella and Richard Feloni
Business Insider
March 28, 2016

Maria Konnikova is the author of "The Confidence Game," a book about con artists and why we fall for their deception. Here she tells us why intelligence can make us more susceptible to being conned.

Former cult leader pleads guilty to child rape

Lauren Matthias
News4Utah
February 21, 2018

CEDAR CITY (News4Utah) - A former cult leader accused of taking a child bride pleaded guilty to child rape and child abuse.

Samuel Warren Shaffer appeared in court Wednesday. He faces 25 years to life in prison for child rape and 15 years for child abuse.

"Well, I think this is a great outcome for the State of Utah, for the victims in this case. It's the maximum sentence allowed under law for this offense," said Iron County Attorney Scott Garrett.

Authorities say Shaffer, along with fellow cult leader John Coltharp, claimed to lead a self-proclaimed religious group called Knights of the Crystal Blade. The two men are accused of kidnapping their own children, who were rescued by authorities in December after an Amber Alert was issued.

Authorities say Shaffer and Coltharp married each others 7 and 8-year-old daughters

"The main driving force behind this, or in accepting this plea deal, was Mr. Shaffer's concern for the children, putting them through any other harm or any re-victimization," said Troy Sundquist, Iron County Public Defender.

Shaffer's sentencing is scheduled for April 10. Additional charges could be filed.

http://www.good4utah.com/news/southern-utah/former-cult-leader-pleads-guilty-to-child-rape/985341292

Suspected member of sex trafficking network which used voodoo to control victims arrested

ALEXANDRA RICHARDS
The Evening Standard
February 21, 2018

Police have arrested a woman suspected of being a key member of a sex trafficking gang which used voodoo rituals to tempt, control and scare its victims.

The Spaniard was tracked down to a house in Miles Platting, Manchester, and arrested on a European Arrest Warrant on February 2, the National Crime Agency (NCA) said.

Spanish authorities believe she is part of a network which recruited women in Benin and Nigeria, under false promises of a better life, before trafficking them to Spain. Once there, they were forced into prostitution to pay off their "debt".

Investigators believe the victims were coerced using voodoo rituals and controlled through fear that if they did not comply, they or their family would be killed.

As part of the rituals, they would be forced to eat raw chicken hearts and had their fingernails and pubic hair pulled out, the NCA said.

There were also two Nigerian men, aged 39 and 34, at the address who have been held on suspicion of drugs and immigration offences.

The raid by Greater Manchester Police and NCA officers comes as a further 11 suspected network members were arrested in Spain in an operation led by the Spanish National Police with the backing of Europol and Nigeria's National Agency for the Prohibition of Trafficking in Persons.

Liam Vernon, of the NCA's Modern Slavery and Human Trafficking Unit, said: "Through close cooperation with the Spanish authorities and Greater Manchester Police, we have located and arrested a woman believed to be a key member of a network that trafficked and forced vulnerable women into prostitution against their will.

"Criminals involved in modern slavery seek out and exploit vulnerable individuals. They treat their victims as a commodity that can generate income over and over again.

"Tackling this threat is a priority for the NCA and we are committed to working with partners in the UK and overseas to pursue and disrupt those responsible."

https://www.standard.co.uk/news/uk/suspected-member-of-sex-trafficking-network-which-used-voodoo-to-control-victims-arrested-a3772706.html

Iranian Security Forces Clash With Members of Mystical Islamic Sect


Five members of security forces are reported killed; sect members known as dervishes had staged sit-in outside police post

Asa Fitch in Dubai and Aresu Eqbali in Tehran
Wall Street Journal
February 20, 2018

Police in Tehran arrested hundreds of protesters after five security personnel were killed in confrontations with members of a mystical Islamic sect, the latest sign of social tensions in Iran following widespread demonstrations last month.

Scores of the sect members, who follow a Sufi branch of Islam and are known as dervishes, had staged a peaceful sit-in Monday in front of a Tehran police station to demand the release of one of their co-believers.

They clashed with riot police sent in to break up the protest after nightfall Monday, resulting in the death of the five security forces, a police spokesman said Tuesday, according to the official Islamic Republic News Agency.

“The riot was subdued by the security forces and the main instigators were arrested,” the police spokesman, Saeed Montazeromahdi, was quoted as saying. More than 300 people have been taken into custody, he said, including the drivers of a bus and car that rammed into security forces.

The dervish unrest marks another iteration of public discontent after a bout of nationwide demonstrations between late December and early January. Those protests, which included an uncharacteristically direct rejection of Iran’s ruling system, died out as the authorities cracked down. But Iranians have continued to demonstrate in other ways.

Dozens of women have been increasingly bold in their defiance of Iran’s requirement they wear Islamic headscarves in public in recent months. Video and images shared on social media have showed them waving their headscarves from the ends of sticks in busy streets, risking arrest.

Strikes and labor unrest have also continued unabated since the protests died down.

The latest clashes began after people gathered at a police station in northern Tehran to protest the recent arrest of a Gonabadi dervish man named Nematollah Riahi. It wasn’t clear why he was detained, but the dervishes have long been persecuted by the Iranian authorities, according to rights groups.

At least four were arrested during the bout of unrest in early January, but were released after several days, according to the Center for Human Rights in Iran.

While their religion isn’t outlawed, Sufis have long been marginalized by the Shiite establishment, which brands the dervishes a cult. There are no official statistics on the dervish population, and estimates by human-rights groups vary from about two to five million of a total Iranian population of about 82 million.

Video shared on social media showed protesters clashing with riot police, who used tear gas to disperse crowds. Numerous photos of dervishes, their faces and bodies bloodied and bruised apparently in the clashes, were also shared. None of the images could be independently verified.

Unverified video shared on social media also showed a white bus plowing into a crowd of riot police, an incident in which three died, according to Mr. Montazeromahdi. Two other security personnel, both members of the Basij, a volunteer force under the Islamic Revolutionary Guard Corps, were also killed, the police spokesman said. One was run over by a car, and the other was stabbed, he said.

https://www.wsj.com/articles/iranian-security-forces-clash-with-members-of-mystical-islamic-sect-1519142084

Feb 21, 2018

Controversial church group recruiting at Rider, other NJ schools

The office building above, located in North Brunswick, is one of New Jersey’s branches of the rapidly growing World Mission Society Church of God, whose members are known for recruiting on college campuses.

Students recall odd 'God the Mother' encounters

The office building above, located in North Brunswick, is one of New Jersey’s branches of the rapidly growing World Mission Society Church of God, whose members are known for recruiting on college campuses.

Gianluca D’Elia
The Rider News
February 21, 2018

A female student was walking back to her sorority house late at night on Jan. 24 when she was approached by a short, young Korean woman carrying a drawstring bag with Rider’s logo on it. What began as a simple interaction turned into what the student thinks may have been an attempt to recruit her for an alleged cult.

“She asked me for my number and I said yes because I didn’t want to be rude,” said Keara Prystash, a sophomore psychology major. “I assumed she was just from a campus ministry, so I wasn’t that worried.”

But then Prystash saw viral tweets that have been circulating the internet over the past month, claiming that a Christian group called the World Mission Society Church of God is a front for sex trafficking. Since the beginning of the semester, multiple students on the Lawrenceville campus have reported similar encounters, describing the group’s aggressive recruiters to Public Safety, according to Capt. Jim Flatley. Two of those were just this week.

Cristina D’Averso-Collins, Catholic campus ministry coordinator, said she has not heard of World Mission, nor has she seen them on campus. Flatley and Dean of Students Cindy Threatt and sent an email to students on Feb. 16 regarding the recent phenomenon. They said the religious groups are not affiliated with Rider and their meetings are not held on campus. TCNJ’s campus police contacted the church’s headquarters directly and told Rider’s Public Safety there is no credible threat of the church being involved in trafficking.

“Simultaneous to these reports, we have been made aware of social media chatter that one of these organizations, which solicits at TCNJ, Rider and William Paterson University, is a sex-trafficking group trying to lure women into the sex trade,” the letter said. “TCNJ police have shared with us that they have investigated these reports, spoken directly with people associated with this group and have found no cause for concern.”

According Rider’s student handbook, “solicitation is defined as the selling of a product, service or the collection of moneys. This does not apply to the distribution of leaflets or other sources of information.”

Rider students have reported encounters with recruiters in Cranberry’s, Sweigart Hall, the Science building and outside the bookstore, as well at the Shoprite in Ewing and the Walmart in East Brunswick.

A text conversation shows an exchange between a student and a woman from the World Mission Society Church of God, which is known for recruiting at malls and on college campuses. There have been two reported incidents at Rider in the past week.

Based on students’ recollections, most of the recruiters are connected to World Mission. The South Korea-based religious group preaches that there is evidence in the Bible of not only God the Father, but a female deity too: God the Mother.

Founded in 1964, World Mission started as one church, founded by minister Ahn Sahng Hong, who members believed to be the second coming of Christ. He died of a heart attack in 1985. The group also sought to introduce the idea of a “spiritual mother,” or God the Mother, embodied by a woman named Zahng Gil-Jah who is now in her late 70s. The church now boasts over 4,600 locations and 2.7 million members worldwide, according to its website.

In response to the frenzy of social media posts about the sex slavery rumor, World Mission’s headquarters released a statement online, emphasizing that they have no ties to human trafficking. They have also dismissed prior claims about being called a cult, claiming that labeling them as such is a form of “religious intolerance.”

In the statement, the church wrote, “Recently, we were made aware of a social media post in which someone appears to accuse the church and its members of being linked to a ring of sex/human trafficking. Nothing could be further from the truth. We are a church of Christian love and denounce any such activities, wherever they may be carried out.”

Although the sex trafficking rumor has led to a spike in attention toward the religious group, this isn’t their first time making the news. Former members of the Ridgewood church came forward with personal stories in the Bergen Record in January 2016, claiming the religious group is a cult. Seven of them who spoke to the media claimed that World Mission initially showered them with affection and praise, but then gradually started to micromanage their lives and isolate them from outside friends and family by using fear tactics and manipulation.

Ex-member Michelle Ramirez filed a lawsuit against the church in the U.S. District Court in Trenton in 2014. According to the case Ramirez v. World Mission, the church engages in three main activities: services, studies and recruiting. Ramirez claimed that members are subjected to a great deal of pressure to help acquire new members, some New Jersey churches having even imposed a recruiting quota.

Ramirez was first approached at the Jersey Gardens Mall in Elizabeth in 2006. After joining, Ramirez allegedly was not permitted to drive to the church herself the first time she went. A pastor picked her up. This came after months of pressure to attend services since she first encountered recruiters in the mall. The group allegedly grew increasingly demanding and manipulative, to the point where Ramirez even transferred to a college closer to the church. Her family tried to get her to leave, but fellow church members told her the devil was trying to speak through them, the lawsuit says.

Another lawsuit, filed by ex-member Michelle Colon, accused the group of fraud, infliction of emotional distress and invasion of privacy. World Mission claimed Colon was lying and that she was just trying to build a career as a “cult expert” by defaming the church. The case was dismissed by Superior Court Judge Rachelle Harz in Hackensack, who said she could not determine a religion’s invalidity because of the First Amendment.

Despite the claims about the church, World Mission New Jersey has also been praised by former Gov. Chris Christie in 2014 for its cleanup and relief efforts following Superstorm Sandy. In a letter, he wrote that they were an “example of the positive impact of spiritual outreach in the community.” Over 1,000 of the church’s members participated in emergency response training following the storm, and state officials lauded their contagious enthusiasm.

According to World Mission’s official website, it has won awards from the American and South Korean governments, as well as from Queen Elizabeth II for its members’ participation in volunteer efforts such as disaster relief, environmental cleanups and blood donor recruiting. “The driving force behind these deeds is God the Mother,” the website says.

The sex trafficking allegations against the group may only be a rumor, but students’ uncomfortable encounters with recruiters have led them to believe what the tweets are saying.

Known for their aggressive recruiting, the church has been compared to Jehovah’s Witnesses, who often preach to people at street corners and train stations and canvass door to door.

Sophomore biology major Tolga Guven was sitting outside a research lab in the Science building during the first week of the semester when he was approached by a Hispanic man who appeared to be in his 30s, accompanied by a teenage girl who didn’t say anything.

“He asked if I read the Bible and if I’m a Christian, but I told him I’m Muslim,” Guven said. But even a difference in religion did not stop the recruiter from preaching. The man went on to explain that there is scientific evidence Jesus was once alive and that he resurrected, just like the Bible says. He then asked for Guven’s email, shook his hand and left.

“I didn’t think anything of it, but when I started to see the social media posts, I realized it was similar to what a lot of people were saying online,” Guven said.

Leah Corcillo, ’17, was sitting at a phone-charging station in the Quakerbridge Mall in Lawrence when she was approached by a man and woman almost a year ago. Similar to what Guven experienced, the young woman was silent and the man did the talking.

“I was scared it was sex trafficking because this guy, who was probably in his late 20s, was with this young Asian girl but he wouldn’t let her talk. She just kind of stood there and nodded along while he tried to recruit me. She looked really uncomfortable most of the time. He said she was new to the church.”

The man told Corcillo their group worships God the Mother. Corcillo, a Catholic, assumed they were talking about the Virgin Mary, who is often referred to as the Mother of God. The man encouraged her to check out their Bible study and commit to a time that she could come visit them. Corcillo said he also offered to have someone pick her up from the mall and drive her to the Bible study.

“In my head, I was like, ‘This guy is crazy,’” she recalled. “He asked me my name, where I worked, what school I went to — I lied about everything.”

The more aggressive and impatient he became, the less Corcillo wanted to talk to him. He asked for Corcillo’s contact information and she refused, but told him she was willing to take his. Then, he tried to take her phone so he could call himself and get her number, but she took the phone back and ran off.

In his attempt to recruit Corcillo for his group’s Bible study, he also gave her an address: 1440 How Lane in North Brunswick. A Google search brings up an office building that is home to a World Mission church, as well as a daycare center and a couple of offices.

In addition to the North Brunswick location, there are currently four other World Mission churches statewide in Bogota, Belleville, Ridgewood and Passaic, according to the group’s New Jersey headquarters’ website.

Corcillo said the man who she met at the mall also gave her a link to World Mission’s website.

“When I looked at it online last year, it was not as nice-looking as it is now,” she said. “It was way more sketch. But the whole thing still seems off to me.”

Encounters with pushy recruiters have occurred at TCNJ and William Paterson as well, according to Threatt’s letter. Nationally, there have also been recent reports at Kentucky State University, the University of Memphis, and Kent State University in Ohio.

Andrea Socas, a freshman biology major at TCNJ, recently posted in the school’s class of 2021 Facebook page that she was approached at the beginning of the semester. Two individuals walked up to her at a picnic table outside the dining hall while she was listening to music with her earbuds in. They told Socas they were theology students and asked if she had time to talk about God the Mother.

“They kind of cornered me so I wouldn’t be able to move or escape, and they started telling me about their off-campus Bible study group and a seminar they were having that evening,” Socas said. “There was a Hispanic-looking woman in her younger 20s and a fairly young-looking Asian man. The woman was the one talking to me, asking me if I believed in God.”

Corcillo said she hopes students will be vigilant about who they talk to.

“I’ll never forget it,” she said, looking back on her encounter at the mall. “The entire thing was so weird.”

Public Safety encourages students to stay in groups when going out, to use Student Escort when possible and to report any suspicious activity to their emergency number: 609-896-7777.

http://www.theridernews.com/2018/02/21/controversial-church-group-recruiting-at-rider-other-nj-schools/

Nithyananda Sangha - Cult NEWS 101: Group Information and Article Collection

Name: Nithyananda Sangha also known as Life Bliss Foundation / Nithyananda Meditation Academy UK
Founder:  Paramahamsa Nithyananda (b. 1977 or 78 - there is some disagreement)
Location: First ashram opened in Bangalore, India in 2003

Websites- group’s own - http://www.nithyananda.org/

General information:
Nithyananda is described as the youngest living enlightened master by followers and as a controversial 'godman' by the Indian press. He is called a sex swami on the critical websites.

Life Bliss Foundation is the name of the worldwide movement of Nithyananda - http://lifeblissfoundation.org/default.asp
It has the Nithyananda Vedic Temple in Los Angeles, USA - http://www.nithyanandavedictemple.org/index.php

In the UK it is a registered charity number 1149994 - Nithyananda Meditation Academy UK but with working name Life Bliss UK. registered December 2012. very low income so far (just over 3000 in 2013, just over 1500 in 2014).

Claims on group's homepage:
Cutting edge research in Yogic sciences - such as Kundalini Awakening, teleportation, levitation... Using modern neuro-psychology, medicine and quantum physics

Pioneering a Vedic Renaissance - Over 30 Vedic temples where ancient Vedic rituals, deities and festivals are experienced by thousands everyday
150 countries. 10 million followers. 1000 centers - The fastest growing spiritual community around the youngest living enlightened master.

Beliefs:
"Nithyananda, the founder, says "Enlightenment flowers when individual consciousness merges into universal consciousness. It is an experience beyond mind, and out of it ecstasy and energy are born." The meditation and spiritual  programs help one to tap into this energy and experience eternal bliss." http://lifeblissfoundation.org/

Also has a focus on education - "Planet earth needs more and more people who are awakened and enlightened. The age group that transforms the fastest is youth.  We have created a brand new form of education, ‘enlightening education’ for children."
The vision is "To create a quantum intelligent civilization based on consciousness, compassion, creativity and confidence in at least 10 million children." http://en-education.nithyananda.org/about-us/

Practices:
Offers a 'unique' meditation called Nithya Dhyaan aka Life Bliss Meditation and a yoga practice called Nitha Yoga - which includes techniques to overcome 108 diseases (http://www.nithyayoga.org/).

Also has an education system called eN-education which teaches "Enlightened Education" - "Creating leaders of the quantum intelligent civilization. Nurturing the children such that they blossom to their fullest potential, expressing their innate creativity, spontaneity, clarity and bliss is enlightened education. Not only does this education put them above par other children their age, it also leads to the awakening of their consciousness. " (http://en-education.nithyananda.org/).

Runs various meditation and yoga courses - for beginner and advanced and for children - as well as courses on health, fitness, wealth etc. Also on pregnancy and parenting. As well as more spiritual courses such as Nithyanandam an 'enlightenment intensive', described as "a unique and intense meditation camp wherein we work directly upon the cancerous tumors of ego in each of us"http://www.nithyananda.org/program/nithyanandam#gsc.tab=0

Courses take place at the Ashram in Bengaluru (Bangalore) although there are also many E-Courses and Nithyananda has his own TV channel.
Initiations and darshans also take place at the ashram.
The ashram daily schedule begins at 4am and ends at 10pm http://www.nithyananda.org/ashram#gsc.tab=0

Controversies:
October 2014 - according to the critical website, Nithyananda has gone on criminal trial for "rape, unnatural sex, criminal conspiracy, threat to life, and fraud" (http://nithyananda-cult.blogspot.co.uk/)

October 2013, the school at the ashram was investigated by the Ramanagaram child welfare committee (CWC) for having no proper accreditation or syllabus.
There is a Gurukul (school) at the Ashram.
In October 2013, The Indian Express reported that:
"Accused of rights violations, the Bidadi ashram of self-styled godman Nithyananda Tuesday produced 88 of the 108 students registered with it and their parents before the Ramanagaram child welfare committee (CWC). The district officer of the CWC, Radha, was present.
The students from Karnataka, Andhra Pradesh, Tamil Nadu, Kerala, the US, UK, Singapore and Australia were produced following a directive by the district authorities."
It goes on to say that the CWC found the children "brilliant" but that the school was not accredited and had no proper syllabus. The CWC was to write up a follow-up report.

Legal troubles in 2010:
In March 2010, Tamil television channel, Sun News, exposed Nithyananda engaging in sex acts with a woman. After evading summons for 49 days, Nithyananda was arrested on 21 April 2010 in Arki in Himachal Pradesh but was released from judicial custody after 52 days in Ramanagaram sub-jail.
In June 2010, former follower Arathi Rao, claimed that Nithyananda had repeatedly raped her over a 5 year period. On 13th June, Nithyananda surrendered himself before a court in Ramanagaram.
December 2010, India Today reported that police planned to conduct an investigation into the wealth of Nithyananda and the ashram. He was alleged to have accumulated $23 million in Karnataka and Tamil Nadu."
(source 8 Most Controversial Gurus of India in E News)


CultNEWS101 "Nithyananda" Article collection


The First Encounter Between Maharishi Mahesh Yogi and The Beatles

AJOY BOSE 
February 20, 2018

An excerpt from Ajoy Bose’s Across the Universe: The Beatles in India that traces the path The Beatles took to India and their stay at the Himalayan ashram in 1968.

A group photo of The Beatles and their partners with Maharishi Mahesh Yogi at his ashram in Rishikesh in 1968. Credit and copyright: Paul Saltzman

As the heiress grew closer to the Maharishi, she rented a house near where he stayed. Nancy moved in with her so that they could continue with their joint meditation sessions. Some months later, the Maharishi and the rest of his American followers were overjoyed by a contribution to their Spiritual Regeneration Movement of a whopping 1,00,000 dollars from a Doris Duke owned charitable trust. It was the highest donation the Maharishi had received so far, fulfilling a cherished dream a new ashram at Rishikesh, including a grand bungalow for his personal use.

The only problem was that the news leaked, although Doris had insisted her donation be kept a secret. On a subsequent visit to India, she was pestered for similar largesse by other Indian monks known to her. In a fit of pique, the angry heiress cut off all contact with her guru and Nancy, refusing to have anything more to do with his movement. Nancy later recalled how the Maharishi would go on urging her to somehow get Doris back into the fold but her efforts were to no avail. She, however, had impressed the monk with her contacts in high society and moved closer and closer to him. A few years later, the Maharishi would choose Nancy to look after the Beatles and other international celebrities when they came to his Rishikesh ashram.

By the time the Maharishi met the Beatles in August 1967, he had already been in the West for nearly a decade. He had by then made a shrewd assessment of the Western audience and knew how to pitch his message for them. So far he had mostly dealt with Americans, including some socialites in the tinsel world of Hollywood, and had little experience with rock stars, particularly of the British variety. But the Indian monk knew the right chords to strike. By all accounts, he was an instant hit with George, John and Paul when they first encountered him at his public lecture in the ballroom of London’s Hilton hotel which had been turned into the Maharishi’s headquarters.

Ajoy Bose
Across the Universe: The Beatles in India
Penguin Random House, 2018

According to Brown, the Beatles, immediately after arrival at the Hilton, were shown to the front row of the ballroom packed with over 1000 people:

The Maharishi turned out to be a tiny, brown-skinned man with a squeaky, sing-song voice, who wore flowing white cotton robes . . . He spoke to the Beatles of Jesus, of Buddha, of God; of eternal happiness and peace; of the inner self and of sublime consciousness; about reaching a state of nirvana all without the use of messy and illegal drugs. His sales pitch, in short, was that Transcendental Meditation, when practiced twice a day, would make you a better, happier person at whatever it is you do.

Brown observed in his book later that although the Maharishi may have been only scratching the surface of the complex spiritual message of Hinduism, he was right on target for the Beatles. He compared the brand of instant relief and salvation that the Indian guru offered them to a psychic Band-Aid. He recalled the Beatles being quite overwhelmed as the Maharishi went into a deep, trance-like state for ten minutes right there in front of them:

A holy man who could give you a magic word to chant; a mystical trance that sent you into a psychic dreamland. John in particular was swept away by his emotion. He had found it! He had found the key, the answer, what he had been looking for! The Next Big Thing.

After the lecture, the Maharishi, sensing the impact he had made on the Fab Four, invited them to his hotel suite for a one-and-a-half-hour private audience. According to Brown, he told the Beatles, ‘You have created a magic air through your names. You have got to use that magic influence. Yours is a tremendous responsibility.’ When John left the Maharishi’s suite that night, all he could say to reporters was, ‘I’m still in a daze.’

It was not just George and John who were excited about the Maharishi but Paul as well. Many years later, he told his friend Miles:

‘We’d seen him years before on a Granada TV current-affairs programme. There he was, just a giggling little swami who was going around the world to promote peace. So when he came around again and somebody said there was a meeting, we all went, “Oh, that’s that giggly little guy. We’ve seen him. He’s great.” We wanted to try and expand spiritually, or at least find some sort of format for all the various things we were interested in: Indian music, Allen Ginsberg, poetry, mantras, mandalas, tantra, all the stuff we’d seen. It made us in a mood to inquire.’

Paul was quite gaga, particularly with the Maharishi’s spiritual imagery after the Beatles finished their lengthy private chat. Apparently, the monk had presented his philosophy to the Beatles using the analogy of a flower, with its roots in the earth, a stem and a beautiful head. He told them to think of themselves as the head of the flower, the visible manifestation of creation. He told them that the sap flowing through the stem was the source of the flower’s energy and explained how water and nutrients in the soil are drawn up to make the flower head from a reservoir of goodness in the earth.

Also readThe Beatles and Me: In the Maharishi’s Ashram, 50 Years AgoWhen the Beatles Came to Rishikesh to Relax, Meditate and Write Some Classic Songs

The Maharishi also told them, ‘You have created a magic wand in your name. Wave it so it will move in the proper direction. Join me tomorrow at one of my schools of meditation in Bangor, North Wales. We will make room for you somewhere on the train.’ At which point John, whose sense of humour had not deserted him even in his daze, quipped, ‘There’s always the luggage rack.’ The Himalayan monk giggled his head off. The boys all spontaneously agreed to go to Bangor.

Ringo missed out on the excitement because he was at the bedside of his wife, in hospital for the birth of their second son. He found a flurry of phone messages from his bandmates waiting for him when he got back home. ‘I got back that night and there were all these phone messages on my answer phone, saying, “Going to Bangor, you’ve gotta come. This guy is incredible!”’

All four set out the following day, not by limousine with an entourage and bodyguards but alone, for the first time as the Beatles, on a public train from Euston Station. The busy railway station in London was even more jam-packed on a Friday afternoon, the beginning of a long British bank holiday weekend, and when the news spread that the Beatles were travelling by train, there was complete mayhem. The boys and their wives and girlfriends jostled through the shrieking crowds, managing to reach the train several minutes after it was supposed to leave. In his exuberance over the Maharishi, John had left behind Cynthia, who sobbed on the platform as she watched the train steam away with her husband on board. She would later be driven to Bangor by Aspinall.

Along with them on the train was Rolling Stones star Mick Jagger and his girlfriend, the English singer and songwriter Marianne Faithfull. In those days, Mick and John, who were good personal friends despite being the two biggest rival rock stars, needed to constantly check what each was doing out of mutual admiration as well as competition. So the Rolling Stones lead singer had tagged along for the ride and the Beatles were fine with it. But the Beatles as well as Mick and his girl were quite overwhelmed at this unusual train ride. Hunter Davies, who had been authorized to write their biography, travelled with them on the train and wrote a graphic account.

Davies pointed out that the decision to go had been sudden and although Epstein knew about it, he wasn’t involved in any way. Even the ever-present Evans and Aspinall hadn’t been brought along. For five years they’d never gone anywhere without Epstein or someone looking after them. The biographer quoted John as saying, ‘It’s like going somewhere without your trousers on!’

Ajoy Bose. Credit: Penguin

According to Davies, they sat tight in their seats for several hours, scared to go to the lavatory in case they got mobbed. They had no idea what had happened to their luggage. No one seemed to have any money. They wondered what the Maharishi would tell them. John said perhaps he might just turn out to be another version of what they already knew, but on a different label. ‘You know, like some are EMI and some Decca, but it’s still really records.’

But George, according to Davies, said he didn’t think so, and was sure this was going to be it. Mick sat very quiet and serious. John said he hoped it would save him having to go on working as a Beatle, if the Maharishi told him to go off and sit in a cave in India for the rest of his life. ‘But he won’t, I bet. He’ll just say go away and write “Lucy in the Sky with Diamonds”.’

The Beatles eventually went into the Maharishi’s compartment. He laughed a great deal as he chatted with them. He said that Transcendental Meditation, which he would indoctrinate them into at Bangor, was simply a method of quickly and easily reaching a spiritual state. His meditations, once learnt, had to be practised for only half an hour every morning. That would be enough for the day. He said it was like a bank. You didn’t need to carry money around with you if you had a bank, you just had to pop in now and again to get what you wanted.

‘What if you’re greedy,’ said John, ‘and have another half hour’s meditation after lunch, then slip in another half hour after tea?’

Everybody laughed. The Maharishi nearly bumped his head against the ceiling this time.

There was a huge crowd waiting for them when they reached the Bangor station. Ringo recalled, ‘We got off the train [platform 3] and, of course, the press got us leaving London and wired Bangor. So, there’s like five thousand kids there, and [the Maharishi] got off the train thinking, “Wow! I must be really getting big in Bangor!” He really thought it was for him. He was so naive. When he realised that suddenly we could attract these crowds, his aim in life was to get the whole world meditating. So, he thought, “I can use them.”’

With the decision for the Beatles to come to Bangor made virtually overnight, the Maharishi had no time to make special arrangements for their stay. So at night they slept in college dormitories like the other 300 ordinary members enrolled for the special Transcendental Meditation course. ‘For the Beatles this only increased the sense of adventure, and a warm wave of camaraderie from the old times washed over them,’ wrote Brown.

Of the four, Paul had the most vivid recollections of the trip and their first initiation by the Maharishi:

‘The actual ceremony in Bangor when we got given the mantra was nice. You had to wait outside his room as he did people one by one, and then you got to go into the inner sanctum, just a room they’d put a lot of flowers in and a few drapes around, and lit a few joss sticks. You had to take some cut flowers to Maharishi as some sort of offering. It was all flowers with Maharishi, but flowers were the symbol of the period anyway so it was very easy. So you got your flowers, you took your shoes off and went into a darkened room where Maharishi was. It was quite exciting. It reminded me of Gypsy Rose Lee’s tent in Blackpool “Come inside!” Santa’s grotto or something.’

Paul went on to give details of the mantra ceremony:

‘Maharishi explained what he was going to do, he said, “I’ll just do a few little bits and pieces . . .” however he put it, of this and that, little incantations for himself, then he said, “I will just lean towards you and I’ll just whisper, very quietly, your mantra.” He gives you your mantra and he’s only going to say it once and you repeat it once, just to check you’ve got it, and he says, “Yes, that’s it.” And he said, “The idea is that you don’t mention that to anyone ever again, because if you speak it, it will besmirch it to some degree; if you never speak it, then it’s always something very special.’”

The large media contingent that had converged on Bangor for what seemed to be the big story of the weekend the Beatles jazzing off with an Indian guru to a spiritual retreat in Wales wasn’t sure in the beginning whether this was a publicity stunt by the band or some serious new development. But they had to sit up and take notice after the Beatles held a press conference there with a startling announcement: They were giving up drugs. John, George and Paul explained that it was impossible to achieve spiritual harmony with foreign substances in one’s system, and since they wanted to give the Maharishi a fair shake, they were giving it all up. ‘John seemed as sincere as the rest. And for a few days, at least, he kept his resolve,’ wrote Brown tongue in his cheek.

The news was huge. Nobody really knew of George’s decision to quit hard drugs after his traumatic visit to Haight-Ashbury earlier in the month. Nor was John’s mental stress from increasingly bad acid trips and the sheer physical strain of his daily dose of drug cocktails public knowledge. In fact, Paul’s recent confession that he too took LSD, and the band’s earlier public demand for the legalization of marijuana had given the impression that the Beatles were deeply embedded in the drug culture of the mid 1960s. After all, it was just a few months ago that they had released Sgt. Pepper’s Lonely Hearts Club Band, hailed as the signature album of psychedelic rock.

But before the full import of the sudden repudiation of drugs by the Beatles could sink in, something even more dramatic happened. The Beatles had just finished a late lunch and were strolling around the green campus at Bangor mulling over their new mantras from the Maharishi, when they got a phone call from Brown, second in command to their manager Epstein: ‘I’ve got bad news,’ I told Paul. ‘Brian is dead. They found him at Chapel Street just a little while ago. The press is on to it, so you’d all better get back to London.’

Excerpted, from Across the Universe: The Beatles in India by Ajoy Bose.

https://thewire.in/225741/the-first-encounter-between-maharishi-mahesh-yogi-and-the-beatles/

Feb 20, 2018

How to Deprogram a White Supremacist


Deborah Jian Lee
Playboy
February 19, 2018

In his 13 years deep within skinhead subculture, Brad Galloway brawled in dozens of street fights. He’d emerge bloodied from 75-person melees feeling like a good soldier, ideology unshaken, until one brutal encounter in his early twenties.

It was nighttime. Galloway and a fellow skinhead were walking down a street in the Parkdale neighborhood of Toronto, jackets opened to swastika-emblazoned shirts. They ran into two members of a rival Vietnamese neighborhood gang. When a fight broke out between the pairs, about 40 from the rival gang sprang from a nearby restaurant. The beatdown was so fierce, Galloway doesn’t remember much. Belts with knives slashed him. Boots pummeled his ribs. Blows from every direction. Then everything went black.

When he came to, he saw bright hospital lights, his swastika shirt stained with blood, and an Orthodox Jewish doctor walking through the door.

“He was a Hasidic Jew,” Galloway recalls in an interview with Playboy. “Beard. Hat. Sideburns. I couldn’t believe this was happening.” At the sight of Galloway’s skinhead uniform, “I thought he would leave the room.” But he didn’t.

“He said, ‘I’m here to help you,’” Galloway remembers. “He didn’t have a sick look on his face. He just saw a person in distress who needed help.” As the doctor stitched him up, he explained that Galloway had lost so much blood, he was within six hours of dying, Galloway recalls. He left the hospital having been treated for a broken arm, a skull fracture and bruises and cuts all over his body. He also left with an indelible memory of his doctor’s compassion, which Galloway knew he did not deserve.

Though it would take years, this encounter marked a turning point in Galloway’s life and has played a critical role in his long journey toward deradicalizing from the white power skinhead movement that he had come to lead on an international scale.

White supremacist extremists have committed more violent attacks than any other domestic extremist movement in the past 16 years.

Amid the accelerated activity and coverage of white supremacy groups, Galloway is part of a subset of this movement that is often overlooked: those who have grown disillusioned and now seek to deradicalize themselves. They call themselves “formers.”

Experts say the deradicalization process can take years or decades and only works when formers initiate the process, take responsibility for their actions and do the long, hard work it takes to dismantle the violent ideology that has come to define them. The good news: change is possible and there are tools and methods to make that happen. The bad news: these efforts are under-resourced, underfunded and often dismissed as unnecessary.

That’s because warnings against domestic white extremist groups have long been disregarded as inconsequential by those who wish to swing the spotlight back to the threat of Muslim extremism. In 2009, a Department of Homeland Security report warned of homegrown antigovernment extremism rising after the election of President Barack Obama and received such backlash from conservatives that the department retracted the document and issued an apology. In 2017, news spread that the Trump administration wanted to rebrand the government’s Countering Violent Extremism program to focus solely on Islamic extremism and halt efforts to curb violence by white supremacists. The administration kept a number of the program’s grants that targeted Islamic groups, but rescinded a $400,000 grant to Life After Hate, a group focused on helping people exit white power groups.

White supremacist extremists have committed more violent attacks than any other domestic extremist movement in the past 16 years, according to a joint report by the Department of Homeland Security and the Federal Bureau of Investigation. Hate groups have exploded in size, scale and platform since the turn of the millennium, fueled in part by figures from the United States Census Bureau that predict whites will be a minority by 2040. In additon, animosity toward Latino immigration is growing as the debate over Dreamers intensifies, according to the Southern Poverty Law Center, which monitors these movements. The Center reports that since Obama’s election, the number of hate groups have ebbed as they’ve taken their activities to the web. In the past two years, those numbers have bursted upward again amid a presidential campaign and administration that has bolstered white nationalism while refusing to condemn their violence and rhetoric.

With the memory of Charlottesville fresh in our minds, the work of deradicalization seems both elusive and urgently imperative all at once. But what drives someone to radicalize in the first place? The reasons vary widely. Those who join white supremacy groups are rural, urban, suburban, rich, poor, middle-class, highly educated or lacking high school diplomas. In other words, these movements draw all kinds. “There’s…no one-size-fits-all” explanation, says Peter Weinberger, senior researcher at the National Consortium for the Study of Terrorism and Responses to Terrorism (START). But the data that Weinberger analyzes shows that, among those radicalized in the United States, “there’s a high prevalence of trauma in the life histories of these individuals”—though he is quick to clarify that trauma isn’t a predictor. “Each person’s resilience is different” and plenty of people overcome childhood trauma and build productive lives.

Galloway was untouched by trauma and raised in a cocoon of loving comfort: his parents never split, he was served dinner at six every night, he played hockey with his dad and vacationed at Disney World. With his solidly middle-class life in suburban Toronto, Galloway admits, “there was no struggle.”

But Galloway grew angsty in middle school when, as a middle-class white kid, he felt he didn’t fit among his mostly rich, mostly Jewish peers. Add to that the occasional bullying and “that enraged me further.”

Galloway began hanging around skinheads and going to white power concerts. He experimented with risky behavior like breaking into cars, graffiti and selling pot. “This is cool,” he thought.

He doesn’t recall indulging any active, violent racist thoughts early on but, he explains, he grew up around what he calls “passive racism,” the kind of offhand remarks at the expense of minorities that no one questioned. Then, an older skinhead took Galloway under his wing and began saying things like, “Look how different the Orthodox Jewish community is. They’ve taken over this neighborhood. We’ve got to take it back.” Galloway thought, “I can see what this guy is saying” and soon found himself in a world where people raved about “saving” the white race, fighting the “marginalization” of white people and killing Jewish people. “Whether [his ideology] was right or wrong didn’t matter to me,” says Galloway. “I chose to side with him because he had invited me into this circle of tough guys. I was kind of a blank slate.”

The group offered to Galloway what so many people long for: a framework of understanding and a place of belonging. “People are often drawn to movements that offer a simple explanation in a time of complexity and change,” says Weinberger. “With white supremacists, there’s often a common profile: casual racism at home, if not gratuitous racism. It’s not explicitly taught that it’s wrong. And then stressors come in.”

AP/REX/Shutterstock

As a teenager, Tony McAleer felt drawn to violent extremism at a time of instability when he sought to regain control. “What the movement gave me was power when I felt powerless,” says McAleer, a former organizer for the neo-Nazi group White Aryan Resistance and former skinhead recruiter. Today, McAleer works to help people leave extremist movements through Life After Hate, which he co-founded. He has also worked to make amends with the communities he violently harmed in his previous life. He understands firsthand why people turn to violent extremism: “It’s that dark part of human nature that wants to take the bad things that happened to us and put it on another human being.”

McAleer has seen that pattern repeated in so many, from teenagers with social anxiety who find acceptance online to people who are just looking for something bigger than themselves to be a part of. And now, powered by the internet, these hateful ideologies are rapidly proliferating, allowing leaders to recruit and groom minds at a scale unseen in the recent past.

“Extremism burns people out when they’re young. It takes a lot of emotional energy to be so hateful.”

Combatting that tidal wave may seem insurmountable, but groups like Life After Hate continue to work at plucking people away from extremism one by one. For a small non-profit with two only full-time staff members, Life After Hate recognizes scaling up is necessary. After all, deradicalization is labor intensive. The virtual organization, which relies on volunteers, must field messages from those looking to leave extremism, engage in multiple online and phone conversations, bring newcomers into the fold, help build them a support system and then connect them with local therapists and specialists familiar with their particular challenges.

“Since Charlottesville, we’ve had an amazing [number] of volunteers from all over the country, many of whom are social workers and psychologists,” says McAleer, adding that some $600,000 in donations from 10,000 donors came through.

Those donations have allowed McAleer to pursue an inititaive they believe will expand their outreach. Life After Hate is partnering with a tech company that’s developing an algorithm to mine social media for profiles of someone either dabbling in or aligned with extremist groups. The goal is that a bot will be able to sow seeds of doubt through targeted advertisements and “disillusionment-themed videos” on their social media feeds and eventually draw them into conversations with a person who can help put them on the path to deradicalizing. “People who we’ve helped want to give back,” he says. So even though the workload exceeds the capacity of the organization’s cofounders, McAleer remains hopeful. As the technology becomes available and more volunteers offer help, he says, their efforts to deradicalize a wider population will become scalable.

One of the most important factors in deradicalizing “is distance from the group they were a part of,” says Pete Simi, a professor of sociology at Chapman University. Simi, who studies extremism, says distance “doesn’t necessarily get rid of the beliefs but is important for allowing the person to breathe and get some perspective.”

From there, experts advise those exiting extremism to educate themselves about the groups they hate. Learning the truth about these communities and their histories helps dismantle hateful ideologies. Resources for this kind of education abound, from reading books and articles to taking classes and going to museums that explain the Holocaust, African American history, LGBTQ history and more.

Because deradicalization cuts at the core of one’s identity, experts also recommend working with a professional therapist throughout the process. With psychological guidance, formers can safely explore their motivations for joining extremism, the harm they caused while in the movement and strategies for deprogramming, such as making amends and confronting related issues like substance abuse or social isolation.

Weinberger recommends pairing that with a support system comprising other formers. Given the magnitude of domestic extremism, he believes the Alcoholics Anonymous framework could be a model for scaling up deradicalization. Those leaving need the help of a fellow former, who acts as a sponsor, to navigate the path to recovery. Sponsors can provide support as they navigate relationships, avoid triggers and search for jobs.

Formers need so many reinforcements because extremism holds a grip on both mind and body. The process of extracting from hateful ideologies can be so intractable that researchers compare it to addiction recovery. The extreme conditions of radicalization “may generate neurophysiological changes that over time mimic addiction,” write the authors of “Addicted to Hate: Identity Residual among Former White Supremacists,” a report published in the American Sociological Review last year. The study cites examples of formers who, even after deradicalizing, feel involuntary mental and physical responses triggered by things like white power music. For some, they remember racial hate or feel a thrill return in the form of goosebumps. For others, the triggers unleash even more alarming behavior.

Even after deradicalizing, formers, particularly those who haven’t replaced extremism with something positive, can easily regress, launch into racist diatribes or feel violent or racist thoughts surge back, research shows. Extremism is so consuming that it produces a “deep physical embodiment” that can easily reactivate even after recovery, says Simi, who coauthored “Addicted to Hate.“

In addition to distance, education, psychological intervention and support groups, research shows that mind-body interventions like yoga can help quell hateful thoughts and impulses. Formers who have successfully deradicalized rely on self-soothing techniques to avoid spiraling back to old habits. Simi said even simple self-talk mantras can go a long way. If a racist thought rises to the surface, verbalizing something like, “I don’t believe that anymore” reminds a former that they’ve changed.

The work of deradicalizing is hard, complicated and filled with pitfalls and failures. Experts say the most successful formers recognize they’re in it for the long haul and work hard to replace the extremist lifestyle with something positive and substantial, like spirituality or an altruistic cause.

Critics argue that violent extremists are criminals. Why should the public fund their recovery?

An obstacle to widespread deradicalization programming is the lack of a comprehensive, public-health-minded approach toward countering violent extremism. Collective action from those in medicine, criminology, psychology, education and other disciplines could go a long way in stemming the tide of extremism. “If you recognize that public health officials, mental health officials, educators and others have the capacity, then it’s just an education and knowledge-reframing issue,” says Weinberger. “Then you have capacity that can be easily scaled up.”

Simi agrees that we need a comprehensive, public-health model, but noted that this approach “is at odds with what our country has done in the last 30 years. We’ve disinvested in things that could help counter violent extremism [by] disinvesting from mental health, public education…”

In addition to structural obstacles, some critics argue that violent extremists are criminals, harmful to society and undeserving of public resources. Why should the public fund their recovery? While Simi understands this critique, he insists that intervention and treatment of white supremacists is in the public interest. “If helping individuals come out of these groups reduces the potential number of victims they reach, that means less victimization,” he says.

To anyone considering joining the white power movement, former hate group members and experts alike warn that early feelings of acceptance are quickly overshadowed by an all-consuming, self-destructive lifestyle. “If someone is flirting with white supremacy, it’s best to get them out early,” says Weinberger. “It’s not a phase or acting out. It’s very serious. It’s terrorism.”

McAleer gained fame and power in the skinhead movement, but “the rest of my life was going backwards.” That’s the skinhead culture package deal: a daily churn of combative rhetoric that fuels combative behavior. He fought in hundreds of brawls, expected to die in one by his twenties and secretly knew his own peers wouldn’t care when he did.

And of course, most significantly, extremist ideologies inflict violence upon innocent people from already disenfranchised communities. That’s exactly what McAleer’s involvement brought about. At age 17, when he and his buddies saw a gay man walk by, they screamed slurs and chased him into the crawl space of a construction site. They proceeded to pick up stones and whip them into the darkness, eagerly listening for the man’s cries. He called it “the most shameful thing” he has ever done. But beyond the stones he threw, McAleer’s massive recruiting efforts and white supremacist phone line (a pre-internet propaganda tool) hurled countless other stones that maimed innocent people. “Guys who were recruited by the guys I recruited murdered a Sikh,” he says. “Can I say that the propaganda I put out had 0.00 percent to do with the murder? I can’t say that.”

“The end result of this ideology is always murder,” he says. “That’s the first thing to remember about this ideology. Charlottesville is an example of this. Nazi Germany was an example of this. Lynching in the South. History is littered with this ideology leading to murder.” Nothing positive comes from white supremacy, McAleer insists.

Former violent extremists call their years in the movement the “lost decade,” he says. “People who stay in this end up bitter. It destroys their lives. Yes, it’s exciting. You’re living out fantasies of Vikings. But it’s not fantasy. It’s facade.”

For Brad Galloway, the facade began to crumble when he realized that he lived in constant fear. The nonstop anticipation of a street fight—and the street fights themselves—took a toll on him physically and psychologically. He experienced “continuous migraines” and could not overcome the trauma of the violence. “That violence doesn’t go away,” even years after the fact, he says. But the violence had become central to his identity, his community, his entire way of life. He wondered if he could ever break free. Then he met the Orthodox Jewish doctor.

Some version of Galloway’s story is echoed in the stories of many formers, according to deradicalization research. Their long, difficult process of deprogramming from hate was triggered by reconnecting with the humanity of another.

For McAleer, that moment came when his daughter was born. As he held her for the first time, he felt something the movement never gave him, a genuine “connection to another human being.” McAleer’s son was born 15 months later and together, his children’s love ignited a “thawing process.” “My identity became not Tony, white supremacist, but Tony, single father of two.”

The birth of a child is a common turning point among many who leave these movements, according to researchers. Also pivotal is a human connection with those they hate, even briefly. After all, extremists rage against caricatures of groups without understanding the real people. Galloway’s encounter with his Orthodox Jewish doctor and later, with colleagues from other minority groups, destabilized his ideology so much that he had no choice but to reject it completely.

Weinberger has seen this play out in his research, but the burden of deradicalization should not be placed upon victims of hate. “It would be false to say that there’s equal responsibility on the victims,” he says. The person leaving extremism “has to do the work and own what they’ve done.”

Galloway didn’t know of any formal deradicalization resources in his early years of exiting the movement. His wife had urged him to do whatever it took. So he moved his family to a different neighborhood. When that didn’t work, they moved to a different city just to get him away from the triggers and social backlash that threatened to derail his recovery. Galloway focused on reintegrating into mainstream society by returning to school to pursue a criminology degree. He spent three years trying to change on his own, and then a friend told him about Life After Hate.

At Life After Hate, Galloway found a community of people just like himself. He met McAleer, who became a mentor, and found the support he needed in his path toward healing, atoning for his past and building a better life. The impact on Galloway was so positive that he is now a regional coordinator for the Against Violent Extremism Network, which partners with Life After Hate in helping people exit extremist groups, addressing the needs of victims of extremism and educating teachers, law enforcement and other community groups about the risk factors.

Despite the challenges of leaving extremism, formers and experts agree: people can change, and a better life outside of white supremacy awaits them. McAleer has felt the weight of hate lift away. Each day he experiences the love of his children and the rewards of ushering people out of hate and toward healing. Galloway no longer lives in constant fear. He no longer wakes up filled with rage and dread for his day. Instead he wakes up happy, full of purpose and prepared to actually enjoy his life.

“If people knew they could leave on their own, imagine how many more we could help,” Simi says. He hopes extremists understand that “just because you got involved in this group doesn’t mean you have to join for life. People do change.”

http://www.playboy.com/articles/how-to-deprogram-a-white-supremacist