Creating a Cult: From Charismatic Leader to Kingdom
What good fortune for those in power that people do not think. Adolf Hitler (Miller xx)
It seems only every so often a cult becomes front page news. Of late, in a handful of cases, cults have edged themselves into public awareness. Some of the more obvious groups that have invaded our collective airwaves have been the tragedy of Jonestown, Guyana (1978); David Koresh and the Branch Davidians, Waco (1993); the lavish lifestyle of Bhagwan Shree Rajneesh; the gore of Charles Manson; the Unification Church (better known as the Moonies); and by eerie coincidence, as I embark on my senior thesis, this morning’s Oregonian front page headline read, “39 die in California mass suicide,” referring to the Heaven’s Gate cult catching a ride in a UFO behind the Hale-Bopp comet--yet another cult that worked mind-control sorcery upon innocent victims. Many of these cults, with their active recruiting, snare people at low points in their lives. One must not necessarily be from a dysfunctional family to be attracted into a cult. Anti-cult materials warn that it can happen to anyone. No one is completely immune to the brain-washing and mind-control effects of a cult. Education and intelligence matter little. My father is a quirky, eccentric genius, with a degree in engineering from a notable university. He’s an inventor without a patent. He’s a writer of corny but sweet poems and songs left unpublished. He loves to garden and tell stupid jokes. He writes heart-felt songs for my mother. Why a person would be attracted to a cult is hard to imagine when one is looking in from outside. It is easy to judge the people whose lives have been sold into the slavery of worship. Who are these people? What could have possibly led them down this bleak path? How can they believe the ridiculous claims proposed to them by the leaders and cult literature that is enclosed within such a glass bubble? What are we to learn from these strange and ever present shenanigans? Cults are by no means a new phenomenon. They have existed as far back as recorded history. They seem to become prevalent at times of social upheaval, and are used by people, quite literally, yet unbeknownst to them, as a means of escaping the realities of daily life. Cults are joined, most often, by people who in the midst of this social unrest, are experiencing a private and personal struggle. They are exclusionary groups of an extreme authoritarian nature. By far, most cults have patriarchal hierarchies at their core. It has been noted that even cults with female originators tend to recognize the supreme being as a father image who holds all keys to paradise, or nirvana. This god-head always demands unconditional devotion, an unquestioning attitude, and a life of never-ending service. The exact definition of cult is often a point of disagreement between experts. Some use the term loosely as a label for anything from a political or moral movement, while others think of it as a religious movement in its inception. Some researchers and experts in cult psychology believe that any new movement can be considered a cult until it becomes an established religion. Some others look at organized religions as cults within themselves when passions are ignited and individuals’ beliefs are supplanted by the authorities of the group. Sub-groups break from larger organizations and these may take beliefs and practices to further extremes than intended by the original message. Whatever the definition, there are some points that can be agreed upon. There is a hierarchy within each cult, which has, at its top, a single charismatic leader, controlling his mass of followers. The charismatic leader stands behind the group cracking the whip to make sure the people are pulling the chariot in the intended direction. Fanaticism, militancy and radicalism become part of a spiritual belief system. The charismatic leader is perceived as a messiah, or a direct messenger, or a divine channel of the supreme Lord, God, or Being. At times, this leader, or teacher begins his quest for followers innocently enough. He may have some type of original material he wishes to share among friends. It is common, then, to have a snow-ball reaction when friends start introducing friends to this self-proclaimed, self-made, “divine leader.” As the group becomes larger, the leader must implement skills of management to keep his doctrine pure and his popularity growing. If he chooses not to address these issues, the group would likely fall apart. He is usually reliant on the group financially at this point as well, depending upon the group for his livelihood. At this point, doctrine and sincerity may begin taking a back seat to financial security and egotism. Often, at this point of management, manipulation begins. For instance, the leader may notice that when recruits get together to talk, questions pertaining to the authenticity and validity of the leader’s teachings arise between them. Together these newcomers inspire dissension. At this point, the leader is in a defensive position, and to overshadow his egocentric fear of being made a fool, he uses divisive coercion tactics to exert his divine authority. He then implements a rule used by many cults that forbids newcomers to speak to one another. While fearing for his reputation, he preaches his special doctrine to his followers ever more fervently with compelling conviction. As he clutches his beliefs tighter, he exerts more and more control. All the while, he is masked by a highly charismatic, usually very charming, persona. He is a hustler and bustler, creating great schemes in which to bring in profits. As he sets his bait, he lures his true believers ever further into his trap. As his organization grows in size, he shrouds himself with helpers that attend to his every demand whether personal, physical, or so-called spiritual. It is with these immediate followers that a hierarchical tier structure begins appearing. As his immediate followers are given more responsibility, they assume the exclusive position of doling out orders to others of lesser stature and importance. Upon the leader’s death the cult will usually be led by a group or person that is appointed by the organized leader in his will. If no will was drawn, the new leader will be self-appointed. The charisma of the new leader is then central to the future growth of the cult. It is at this point that cults either disintegrate or flourish. The origination of Jehovah’s Witnesses stems indirectly from Second Adventism, which is a branch of the popular Millerite movement of the nineteenth century. The Seventh Day Adventists are another popular faction of similar origin. Charles Taze Russell founded the “Bible Students,” as Witnesses were called in the early days. In Apocalypse Delayed, James Penton explains further:
Russell had a need to be a leader. He found the right combination of men and women to serve as followers. It is known that Russell placed women in authority positions; however, his wife divorced him due to his despotic nature. Barbara Harrison reports, “In 1897, Mrs. Russell fled from her husband, later declaring, ‘Even a dog has more rights than I had’” (54). So while he may have appreciated women in some ways, his authoritarian nature was viewed as hostile by his wife. Russell died in 1916, and Rutherford was voted into the presidency in 1917. Russell “willed all his corporation voting shares to five women named by him as Trustees, and provided that if any member of the Editorial Committee should be impeached, these women would serve along with the other corporation trustees . . . .” (Franz 54). Rutherford usurped all authority the above-mentioned governing board was given and hoarded it for himself. When objections were voiced, Rutherford promptly eliminated the Trustees. Since Russell’s death, women’s roles in the organization have plummeted. It was now Rutherford’s chance to take over as charismatic leader. He made it very clear that no one, especially women, would stand in his way. In Crisis of Conscious, Raymond Franz, a former governing body member who is now considered to be an apostate by the organization, points out that the first presidents of the WTBTS each had unique dictatorial styles. He calls the three men “monarchs,” meaning those “who govern alone” (66). The cult leader continues at all cost for his own means, not for the good of his people. “The mass movement leader who benefits his people and humanity knows not only how to start a movement, but, like Gandhi, when to end its active phase” (Hoffer 154). As the charismatic leader continues his quest for followers, he must become adept at making changes as deemed necessary. It is a trait of the cult leader to replace old teachings with new light, as he makes shifts concerning doctrine. This erratic behavior demands unquestioning compliance of the members. The members are to go along with this new light, at all personal cost. Further, they are to be appreciative of such new light. They must stay on their toes. The cult member must pay very close attention to the teachings of the day, lest he not be pulled aside and spoken to by one of the men in command. Even in these instances, cult followers are instructed to openly welcome criticism, lest they continue in their foolish ways and stumble others off the path of righteousness. They are given materials to study; they are kept active in ministry work where they begin recruiting others, and before they know it, they are fully immersed victims of mind control. Every thought, action, movement, and belief is compartmentalized into the lifestyle condoned and laid out by the leader. |