Hi, I am Michael,
For fifty years I have been in contact with spiritual movements or
read up on them. I have been interested particularly in their
influence on its members, who I have followed now for a considerable
number of years all over the world. I have been struck by the fact
that developments within such groups always seem to follow a similar
pattern. When people unite for a special purpose a field of tension
seems to arise based on unleashed subconscious drives.
Please allow me to share with you some of my observations.
I do not wish not to deal with those. Instead I wish to turn to well-known spiritual and religious movements many of us may be a member of to mutual benefit and to satisfy our particular spiritual aspirations. If I have offended unintentionally the reader in his genuine conviction, I offer my apologies beforehand. It is my sole intention to direct his attention to pitfalls which may not be applicable at all to his situation.
Which are the features most common to spiritual movements which are of psychological influence?
There are many types of members, each with their own motivation.
First of all there the ones who have been moved to do so out of a
genuine spiritual aspiration, prepared to sacrifice.
Other members may have been searching for a truth behind the
dreadful aspects of life around them and an escape therefrom.
People who wrestle with a psychological problem seek (unconsciously)
a key or solution to it in a particular teaching or discipline.
Then there are those that did so out of a feeling of isolation and
loneliness. Lack of true companionship may have made them long to be
taken up in a fraternity of kindred souls.
People will be drawn to a brotherhood whose aims are within their
reach of comprehension and nearest to their hearts. A religious
background may make them veer towards a sect that accomodates
nostalgia, like the Jehova Witnesses.
For younger people it may be an escape from having to enter
into a harsh materialistic society. They are in a idealistic
life-cycle, prepared to give up their study and career to a worthy
cause. Some older people can never make up their minds and wander
from one cause to another.
The weaker the individual's independance, the more will he be tied
to the group. Members who understand group-mechanisms, prepared to
cope with them in order to direct their attention to the spirit,
will benefit most as they are selective in picking up the cream of
what is given and taking the rest with a grain of salt.
New religious movements arise usually around a father/mother
figure who has gained authority after receiving a special
revelation, communication, truth or insight. His/her charisma will
vouchsafe loyal followers, even if his/her lifestyle may give rise
to severe doubts by some. He may boost his prestige by claiming to
follow the footsteps of a an esteemed spiritual teacher, represent
an esoteric tradition, be of noble descent, or channel the wisdom of
a great mind.
He represents an arche-type in member's subconscious minds.
That of a wise father, or mother. He will have a compelling
influence on followers who project their father/mother complex on
him/her.
During his lifetime the leader will act as a moderator and steer the movement. He will re-interprete his teachings as he sees fit from the responses he receives. The death of the founder marks a turning point. His teachings will become inflexible, as no one dares to temper with them as he did himself. The élan disappears, a rigidity may enter, unless another figure arises that leads the movement in a different direction, for better or for worse.
The more secret his/her sayings the better. The pronouncements
are characterized by great certainty and authority as if it was the
word of God. In some cases it is presented as such. The more
incomprehensible the secret doctrine of the master the more stronger
its appeal. After all it is beyond reason and should appeal only to
the heart.
An exception should be made for true mystical literature based
on inner experience which can hardly be expected to appeal to the
intellect, but be appreciated intuitively, especially by those who
had similar experiences.
Members may adopt fresh meanings to words, talk to each other in a
jargon that the outsider can hardly follow (group-speak). The
result being an inability to relate in speech, or explain new
concepts to the outsider (Fourth Way).
Movements will extol their benefits over others usually. After all there should be a strong reason to join that particular group. Some present themselves as being the sole way towards salvation, being God's chosen people. Others make a promise of a benefit that is only reserved for members of that sect. To avert attention some pride themselves for absence of a teaching, or their openness and democratic rules.
In short new movements will advance a variety of reasons for their uniqueness. Herewith a few:
Noteworthy is the vehemency with which groups stress differences
between each other. The closer movements share an outlook the more
virulent the attacks on their rivals become, seemingly more than on
groups which follow a completely different belief. This manifests
itself especially when original groups split. In Christianity one
could not steep low enough to attack other followers of Christ, who
held a slightly different opinion. It resulted in disastrous wars.
Despite their peaceful appearance relatively new spiritual
movements like Theosophy, Rosicrucianism etc., following splits,
exert themselves in accusations against former comrades.
Attacks against spiritual movements, for instance by SCICOP, are
reminiscent of the zeal of a Christian crusade, be it that they have
their roots in humanism and its rationalistic/materialistic outlook
of the turn of the century. Consequently they are not much different
from the movements mentioned here.
The psychological background will be discussed further under
points 10 and 11.
Certain sects are too eager to accept individuals. They may have
high entrance fees. Others are swayed by zeal to convert.
Many movements will put up a barrier by means of an initiation to
test the probationer's fitness to become part of the group.
Henceforth they will play an important pioneer-part in the foretold
future. Having reached such coveted stage members will not fail to
follow what they are being told for fear of expulsion.
The new member may undergo a conversion, gaining a completely new insight in the meaning of life, see it in a way the sect does. His previous life with all its relationships has become meaningless. He may have turned himself inside out by a confession of his previous "sins". His conversion is marked by a feeling of peace, happiness and transcendence.
But predictions are not limited to the religious faiths. The
New Age movements use this shared belief in portents as well.
For fifty years an imminent landing of UFO's has been predicted.
Various cults claimed in vain to be their first contactees.
In other movements the second coming of Christ was a main feature
(Benjamin Creme). In Theosophy it was the re-appearance of the
Masters of Wisdom in 1975. The uncritical believers in Edgar Cayce's
trance sayings put weight on his predictions of cataclysms.
Nostradamus' obscure astrological foresayings have captured the
minds of people for centuries. Each time his verses were interpreted
again to suit the circumstances
Sociologists have observed that failure of prediction results in
quite the opposite of the expected effect. Contrary to expectations
it binds members together. Usually failure is blamed on a small
mishap, or a mistake on the part of the members. To counter-act
ridicule they tend to stick together more than ever. Of course there
is a limit. This being set at three times failing predictions. Then
a severe blow is dealt to the movement.
One wonders in this respect how many members of the "People
Forever International" sect promoting physical immortality for its
followers would have to die before their groups would break up in
disappointment.
Yet, we see from the Jehovah's Witnesses that skilful manoeuvring
may off-set unfulfilled prophecies.
Absolute belief that the Bible is God's word is the cornerstone of most orthodox Christian sects. Intellectual analysis of belief is tentamount to heresy. Often disciplines followed in the movements are accompanied by a lowering of the threshold to the unconscious mind. Suggestion will begin to play an important part. Precepts are being experienced as the truth and sure. There is no element of doubt anymore about assumptions and speculation often without any factual foundation.
Communal singing, ritual and (incomprehensible) practices are
strong binding factors. Others are a special food regime, the change
of name, or a common grudge.
Joint work for the benefit of the group gives the feeling of a
common endeavour and unites the participants. So does
proselytization in the streets, menial work of construction and
renovation of premises. There is a thin line between true
participation and exploitation.
Dubious was the practice, common in the seventies, to incite
members to criticize one of them to an extent that he/she would
break down under the weight of often absurd allegations and insults,
resulting in a brain-wash effect.
Finances are always a ticklish matter. Human groups always wish to grow. Finances are important. Accountability is often not considered appropriate. Danger arises that members of the inner circle become lax in expenditure of members' contributions. Ambitious schemes call for a constant need for funding. This is the ideal breeding ground for favours to wealthy members. Those who contribute generously stand more chance to be taken in confidence and admitted to the inner circles.
Members will often be expected to offer services to the group. However, if they also have to work for practically free in commercial enterprises it becomes dubious. Movements that gather wealth at the expense of their members are questionable. Seldom or never requests for return of contributions/investments are honoured.
Man in a herd may not show the best side of his nature. Unconscious drives may reign his behaviour. This is applicable especially in circumstances that man strives for the spiritual. He may tend to show split-personality behaviour. On one hand the spiritual personality which is supposed to have come to terms with its animal nature. It is wise, friendly and compassionate on the outside. In the shadows lurks the personality that has been forced into the background, still ridden with all the expulsed human frailties. In moments of weakness it will see its chance to play its tricks. It will do so without being noticed by the person involved. The result being: uncharitable behaviour, envy, malicious gossip, harsh words, insensitivity, unfounded criticism and even worse, not expected from such charismatic figure. It is one of the main reasons for people leaving a particular group in great disappointment.
The stronger members are tied to a group, the more the fear of
exclusion lurks. They may have invested their life's savings in the
work (Scientology), paid a a percentage of their income, failed to
conclude their study, or make a career, or sacrificed a succesful
one.
In many cases a member will have alienated himself from family and
friends. They have not been able to appreciate his or her sudden
conversion. The accompanying fanatism and urge to proselytize has
shied them away. In turn the newly converted individual will seek
comfort and understanding with members of the spiritual group.
Such isolation seems sometimes to be intentionally sought. Formerly, in the Bhagavan movement, members went about in red/orange dresses and wore mala's with a photo of their master, so setting themselves aside from the mundane world. The Hare Krishna movement goes even further when groups of members go out into the streets in their oriental dresses for song and dance acts. In most movements the alienation is far more subtle and the natural outcome of their general attitude towards the materialistic society.
The true nature of the so-called friendships within the group
will only be revealed after a devotee has left the fold. Members
have seen this happen, not giving it a thought at the time because
it happened to someone else.
Suddenly those expulsed experience the humiliation of not be
greeted anymore, marriages split up - even children may not
recognize a parent anymore. The outcast feels thrown in an abyss.
To be cut off from social contacts, to see one's life crumble,
is a desparate experience, the magnitude of which for the individual
should not be under-estimated. He will feel deep shame. He may have
confessed in the group intimate secrets, that are now being
ridiculed by his former friends.
The expulsee, in his disappointment, may become embittered and even
enter into a suicidal mental state.
Those readers who have been a member of a movement may recognize some of the above psychological mechanisms. Their first reaction may be to vow never to enter a group. Let us bear in mind, however, that it should be considered a challenge to face these obstacles for the benefit that may result from association with kindred spirits. A prerequisite is that these conditions are being noticed, looked in the eye, and not denied. The closer people live together, the more group-tensions will build up. Few communes are granted a long life as a result of one or more of the pitfalls summarized above. Headquarters, contrary to expectations. are known to be hotbeds of gossip, mutual repulsion and cynism.
Yet, do not be disheartened and join a group to your liking.
After all people who marry also see the pitfalls around them, yet go
ahead focussing on a happy union in mutual trust, without regard to
the outcome.
Involvement with other people will lead to personal
growth if the consequences are anticipated. The more one stands on
one's own feet the more benefit will arise from cooperating with
others. It should be borne in mind that the saying "It is better to
give, than to receive" is not merely a moral precept.
On a separate page I have gone into the mysterious presence-phenomenon arising between people that meet in harmony.
© Michael Rogge
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