Indoctrination They must know how to kindle and fan an extravagant hope. (Hoffer 9) It only takes a moment for an impression to become indelible. It is easy to latch on to ideas that come from a likable source. Is this, perhaps, one of the reasons it is often easy to get caught in the snare of a cult? Cult members who go out in search of recruits are part of every cult infrastructure. Upon their own indoctrination, they are trained in the methods of conversion. The proselytizers may only be aware of their actions insofar as they believe they are doing “God’s work.” The methods employed in the indoctrination process are deceptive. This is one of the clues into the distinction between a benign organization and a cult. These deceptions thrive in the darkness of mind-control processes of which the recruiter has herself become a victim. She is either unaware of the lies or she justifies them as “divine deception.” She may just go along with them because this is what she is told to do, and, after all, it is the truth that she is selling. The mind of the true believer justifies and dismisses the doublethink to which she subscribes. The indoctrination process can happen swiftly or it can take months, even years. Each cult has its own particular methods. Some cults round up potential recruits and take them away for weekends of spiritual “retreats,” although the religious aspect is kept hidden. Hassan, a former member and leader of the Unification Church, points out how quickly foreign beliefs can be ingested by the mind. He speaks of his own conversion while he was a college student in 1974:
The Witnesses conduct “Bible Studies,” whereupon they use society publications to answer biblical questions. The householder is impressed with the publisher’s knowledge of the scriptures. Her basic questions that went unanswered by the church are now answered in simple, black and white terms. For years Witnesses aimed for full indoctrination of the individual within six months, structuring their book studies accordingly. Recently, they have modified this with a new study book that takes only nineteen weeks to cover. People are urged to make a commitment of baptism within this time. Publishers are instructed by the society to drop the student who is unwilling to make such a commitment in this time. However, studies are often carried out for years. Publishers must chronicle the time they spend preaching, and they must turn in a record of all activity. A weekly study guarantees them a good chunk of time for each monthly service report. During these studies, the texts of the cult are studied in slow, methodical order, creating an impression of vast profundity and complexity on the vulnerable recipient. Hypnotic, monotonous discourse is often very effective in the conversion process. The hypnotic effect often leads to numbing the mind. “Material is repeated over and over and over” (Hassan 69). Singing along with the group can also lead to a soft trance-like state, whereupon the mind opens further to suggestion. When the mind is numbed in these ways, questioning ceases. This is precisely where the cult wants its converts. In Cults in America, Willa Appel speaks of memorizing new information to, in a way, squeeze out the old. She states that “. . . techniques specifically focus on the memory functions, requiring individuals to commit to memory large amounts of new information and to reprocess old information” (116). The recruit is now in a state of being overwhelmed, often very tired since she is having to spend so much time participating in cult activities. Laziness is scorned by the group, and more, more, more, must be done by the new member to prove her allegiance. Her tiredness and overwhelmed sense of being due to processing new information leads to a state of confusion, which she learns to ignore. She learns that she need not thoroughly understand the new information she assimilates. She needs only to believe and comply. The cult infers to the recruits that they are an all loving group whose members revere truth and family. A common practice called love-bombing is employed by some groups as the new convert is introduced to the older, more spiritually wise members. Regardless of its name, all cults practice a form of this technique. They lend themselves to flattery in welcoming the newcomer. The newcomer is overwhelmed with the attention she is receiving and finds her new friends a burst of fresh air, even though she cannot figure out why they are so very happy. Perhaps she views her new companions as safer or happier than her former friends. She wants what they have, which on the surface seems like a perfect society of friends. She is taught very early in the indoctrination process that whatever she does not understand will make itself clear to her as she gains further knowledge. When she has questions of validity, she is told that new light, clarifying her concerns, will be presented to her shortly. She begins to accept what she is told. She begins to follow the actions of her peers. She emulates her new friends and she does not stand out in the crowd any longer. This process of imitating the behavior of her peers stands to initiate her as part of the mix. She is now in the frenzy of cult activity. It is often not until much, much later that the recruit finds herself unconsciously disconnecting from family and former friends, as her entire life revolves around her new friends. “A major attraction of a cult is that it is structured as a family” (Appel 65). Unfortunately, the recruit’s family has seen these changes taking place in her, but she has ignored their cry since the group has warned her in advance of those who will try to thwart her new beliefs. Trust is built as she is impressed by the accuracy of these warnings. The recruit now sees that when her parents try to tear her away from the sect she is, in fact, being persecuted. This is the persecution of which the cult prophecies warn. As the recruit learns not to question the authority of the cult, justification must go to work full time in her mind. Since she is “new in the faith,” and does not have adequate “spiritual maturity” with which to handle information that would address her doubts, any thoughts she has of disagreement she pushes aside. She becomes used to making decisions based upon the way she sees her peers behaving, and soon foregoes entirely the education, the interests, the job, the boyfriend, the social groups, the Wednesday night photography class, etc. All her former activities are looked down upon as worldly, and their importance pales in comparison to the word that she must now spread with her fellow brothers and sisters. She is happy to give it all up, for she no longer has time for her selfish interests. She now has a greater purpose: to save the world. Women make up the majority of cult recruits. That women are instructed from childhood in the protocol of nice and kind contributes to their vulnerability in fending off potential cult recruiters. Women are less likely than men to make waves since they are more likely to be previously “programmed” to protect those with whom they are speaking. They may be more likely to engage in conversations with respectable looking people who approach them out of nowhere and more likely to want to avoid hurting anyone’s feelings. Lonely housewives are surely a target for Witness pioneers out in service on weekdays. Women also may be more easily swayed due having low self-esteem and feeling like other people always know more. In these ways, they put themselves at risk. Steven Hassan lists four elements of successful mind control stating that if one effect is achieved, the other three “will tend to follow” (59). Leon Festinger concluded that there are three components of mind control, including “control of behavior, control of thoughts, and control of emotions” (59, italics his). Hassan has come up with an important fourth, control of information. He states,
As one is indoctrinated into the cult, the processes often happen so subtly that they are not perceived by the recruit. The total withdraw from everyone and everything familiar is, however, most definitely noticed by friends and family members. Not only do cult members quite often disown those with whom they were once close, sometimes a family will shun one who becomes involved in a cult due to their inability to either accept or deal appropriately with the situation. This is interesting, because this lack of support may be partly responsible for her taking refuge in what is now her communal family. It is very disturbing, however, for families and friends who attempt to make themselves available to their loved one lost in the cult, as rejection is often the case. Witnesses tell their potential converts initially that their family ties will be strengthened by Jehovah’s word. What they fail to tell them is that after a time, they will have to make a choice between the organization and the spouse, parent, child, cousin, etc. Although divorce is condemned unless adultery has been committed (not even in incest cases), the unbelieving spouse often becomes frustrated to the point of filing for divorce himself. Conversely, he may relinquish all responsibility of raising his children to his newly converted wife, who begins taking her children along to all JW related functions, including the Kingdom Hall. This often saves the marriage, but at great cost to the children, who have no say in the matter. In this situation, the wife (even though a woman who should be in subjection to her husband) is urged by the society to become the head of the household spiritually. Since the society eventually controls all aspects of a person’s life, the woman has virtually become the head of the household, as long as her husband remains a non-believer. The third and obvious option for the spouse who does not want to lose his marriage or children is to acquiesce, and begin attending meetings, field service and all JW related activities along with his wife. The recruit is told by the Witnesses that the teachings will only serve to strengthen family bonds. In fact, if the spouse remains non-believing, the believing spouse is instructed to have minimal association with this person. He is considered “part of this wicked system of things” and therefore he is marked for destruction at Armageddon. A fifty-six year old male whose family has been affiliated with the Witnesses since 1914 states on his AOL profile, “Please no former JWs who now oppose. No one is forced to become or remain a JW.” Here is a fine example of exactly how a cult member runs from anything that might smack with apostasy or bad association. It is true that no one is forced to become a Witness. The more appropriate term would be that they are secretively coerced. Likewise, no one is forced to remain a JW. However if one disassociates oneself or resigns from the organization, or if the elders receive word that one has acted sinfully and is subsequently disfellowshipped, psychological expulsion from the organization is guaranteed. If one has been a member for a very long time, one may perceive little choice but to stay for fear of losing all contact with family and friends. This is yet another form of the technique of hidden coercion so often employed by cults. In Witness lore, being judgmental is a sin punishable by death at Armageddon. Their doctrine is based on judgment. In the end, the wicked are judged and condemned. This is vividly and insidiously part of the doublethink that Witnesses must assimilate. Gary Botting points out striking similarities between life in the fictive Oceania in the classic novel, Nineteen Eighty-Four, and Witness doctrines in The Orwellian World of Jehovah’s Witnesses. Quoting from the novel Botting states: “Doublethink, as Orwell conceives it . . . ‘is a vast system of mental cheating.’” It “means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them” (68). Botting continues:
The predictions that have come down from Witness leaders concerning the end of the world have been presented since the days of Russell. Russell first predicted Armageddon in 1914, then he moved the date up to 1915, then, when it still did not come, 1918. In a speech in 1920, Rutherford predicted 1925. Another date was set for the 1940’s. Finally in “the mid-1960’s Jehovah’s Witnesses began to hear remarks from their leaders pointing forward to the year 1975 as the date for the end of this old world and the beginning of Christ’s millennial reign” (Reed 58-59). In the years preceding 1975, many people, in preparation, sold their homes and gave up careers to engage in the preaching work full-time. According to friends on the internet, the January 1, 1989, Watch Tower targeted the year 2000. Instead of seeing the deception, most Witnesses categorically adapt these changes and accept the old doctrine as the “errors of imperfect men.” But are these proclamations not from God Himself? When it suits the Witness to believe that God’s words are infallible, even as spoken through men, they hold tightly to this belief. When it suits them to see that men are imperfect, they fail to see that it is their “God” who must be imperfect since he uses these men as “divine” channels. The teachings of the day that do not come to pass do not hold much weight in the mind of one excellently trained in the self-deception known as blackwhite. Franz relates the following story that epitomizes blackwhite as defined above.
Even though, according to Franz, this kind of thinking is considered reprehensible by some Jehovah’s Witnesses, there are many who subscribe to these tendencies. They follow all the teachings and rules without question, ensuring their good standing. This kind of selflessness is in actuality closer to egocentrism in that they are now close to a perfect state of humility. This humility acts as a way to save oneself when the end comes. As the world crumbles away, one is saved as part of “the chosen.” Men are rewarded for their zeal by being given extra assignments. Eventually they may become elders or circuit overseers. The women are given no advancement. It is not their place. The best a woman can do is to marry an elder’s son, go to Bethel, or become a pioneer. Some men and women, try as they might, get overlooked for advancement due to being in the wrong caste. A few survey participants noted that being raised poor did them no good even in the halls of eternal acceptance and love. They felt they were looked down upon for not having the material advantages of some others. This is not to say that Witnesses on a whole have very much money. They don’t. Due to the lack of post high-school education, the Witnesses stay primarily underemployed and somewhat impoverished. Still, discrimination is felt among the hierarchies. This trickles down into being “more theocratic” or “less theocratic,” often based on one’s ability to dress her children in neat new clothes becoming of Christian children. Yet, among all of this, too, there are constant reminders to “love your neighbor as yourself,” and “do unto others as you would have them do unto you.” Cults often prohibit their members from receiving certain health care services. While some go to the extremes of not allowing any medical services, the Witnesses do allow office visits to physicians and the use of prescribed medications. Though in 1967 Witness publications spoke of transplants as “cannibalism” (Reed 105), they now allow organ transplants. Abortions are absolutely forbidden, even when the mother’s health is at extreme risk. Many people in the medical community are familiar with the Witness’ insistence that their members refuse blood transfusions. The WTBTS has implemented this restriction since 1945 (Penton 153), with slight variations. Besides scriptural references concerning the wrongfulness of eating blood, the society proclaims that blood transfusions are wrong because they date back to the “ancient Egyptians (anything pagan is sinful) and by the seemingly contradictory fact that ‘the earliest reported case was a futile attempt to save the life of Pope Innocent VIII in 1492’” (Harrison 98). During World War II, the WT ordered Witnesses to refuse vaccinations. It was believed that the shots were comparable to receiving blood (99). Witness children were clandestinely taken to doctors whose vaccination-type scars were burnt into their bodies with acid in order to deceive school officials. “If more ‘proof’ were needed, phony documents could also be prepared to supplement the mark on the arm (Reed 104). By the 1950’s, the WT reversed their decision and began allowing vaccinations. Treatment issues concerning blood are reported quite often in newspapers and magazines as Witnesses martyr themselves and their children for Jehovah. Their teachings are based on scriptures that condemn ingesting blood such as Genesis 9:4: “Only flesh with its soul -- its blood -- you must not eat” (New World Translation [NWT]). The WTBTS sent me a photo-copy of seven pages from the August 1, 1958, Watch Tower magazine (postmarked July 1997). Coincidentally, the following excerpt concerning blood transfusions followed the requested article on baptism. A sister who is one of the 144,000 anointed members of Christ’s heavenly body “took a blood transfusion voluntarily.” Her congregation purportedly wrote to ask if she should be allowed to partake of the memorial emblems, as is customary, once a year. In reply, the Watch Tower states:
I found this passage especially interesting since I learned as a child in the 1960’s that people are disfellowshipped for receiving blood. Unfortunately, the “lenient” position described above was not widely known to the parents of children who needed blood transfusions during this time. Only in the 1970’s did the society discreetly announce they would no longer require disfellowshipping for those receiving blood compounds. While the society flip-flops with issues such as this one, lives are ruined and even shortened. Receiving blood components has been an issue of debate among Witnesses (even Governing Body members) that “involved something on which the Scriptures themselves were silent” (Franz 98). For example, there was a time when it was permissible for Witness hemophiliacs to receive a single treatment containing blood fractions. Any additional treatments were considered to be “feeding” off of blood (Franz 107). When the society changed this ruling in favor of repeated treatments, it decided it was best not to publish the change. To do so would have required “first explaining what the old position had been and then explaining that it was now obsolete. This did not seem desirable” (107). The staff workers made efforts to contact the hemophiliacs who had written letters to the headquarters requesting information on the society’s position. They also received many phone calls from hemophiliacs who could be helped by this news but could not contact them since phone numbers were unavailable. Franz writes:
If there is confusion among members and non-members alike about the specific teachings of the society, it is not surprising. If the society began allowing transfusions, many witnesses who have previously lost loved ones might be roused into leaving the sect. This would have a deleterious effect on the Watch Tower empire. It is perhaps for these reasons that the society keeps its “new light” regarding blood so dimly tucked away in the pages of the Watch Tower and Awake! magazines. In their article “Revisions on the Blood Issue,” Gary Busselman and Randall Watters point out that the types of treatments that Witnesses are allowed to receive are, “(1) acute normovolemic hemodilution and (2) the autologous blood salvage procedure” (Free Minds 16.1 : 8). Some blood components allowable for Witnesses are “albumin, immune globulins, and hemo-philiac preparations” (8). It is interesting to ponder the issue in light of Busselman and Watters descriptions. For upon close examination, it presents yet another case of doublethink.
In a 1997 issue, an anesthesiologist writes in the Free Minds Journal his concerns over the general lack of awareness among JW’s to use these blood components: “Our department anesthetizes at least one JW per month and in 12 years I have never seen or heard of a JW accepting albumin” (16.3 : 10). Some ex-Witnesses see this as a travesty that has killed more people than Jonestown, Waco, and Heaven’s gate put together, while others view these deaths as perhaps comparable to the average death toll from receiving blood. Penton points out that blood transfusions are often dangerous and not without risk (153). The issue is difficult to resolve since there is no solid evidence concerning the exact number of Witnesses who have died from refusing transfusions. Hopefully, Witness doctrine will eventually soften allowing individuals to exercise their own judgment and follow Appel’s assertion, “With legitimization, many of the extreme qualities of these groups fade” (173). A sect that is truly helpful to the individual, is a group that will nurture and support its members. The well-being of the individual is of the utmost importance. It will allow freedom of choice in personal matters such as reading materials, style of dress, education, and employment. It will advocate health care and possibly even help those in need of treatment by holding fund-raisers. Any group that disallows its members to read or view literature contrary to its own doctrines, or which challenges its doctrines, is certainly a suspicious entity, and may very well qualify as a cult. Non-cultic groups are those that fully inform the person up front of what involvement entails. There are minimal surprises. Groups that are healthy act only to enhance one’s personality. They do not attempt to strip the person of hobbies and friends. Cultic groups change their teachings often and they claim to be the one and only true religion of God, and God will purportedly destroy all who do not comply. Cultic groups often predict the end of the world we have come to know. Healthy groups respect variety and tolerate differences. |