18 International Journal of Cultic Studies ■ Vol. 1, No. 1, 2010
paradigmatic representation of charismatic
authority that was not lessened by his role as
successor, but rather was strengthened by it.
This appointment was a public
acknowledgement of Shearing’s charismatic
authority and reinforced his control over the
nonroutinized and nondemocratic doctrines the
group followed. Moreover, Shearing maintained
his power, the group’s unity, and strict control
over the devotees for decades: “[He] was the
ultimate authority. He was not to be questioned.
He was the link to the spiritual consciousness.
That was it. He—everything stopped with Ivon
Shearing” (Witness #10, R. v. Shearing,
1997:891).
This is a powerful testament to Shearing’s
charismatic endowment, authority, and power
within the Kabalarian Philosophy, and these
statements clearly demonstrate some members’
belief that Shearing possessed special qualities
that separated him from others. The recognizable
aura that set him apart from his followers also
raised him to the level of infallibility. Others
have theorized that charismatic leaders believe
they have special qualities and knowledge that
others do not (see Weber, 1964, 1968, 1978
Oakes, 1997 and Storr, 1996) and this
contention emerges repeatedly throughout the
transcripts, figuring prominently in many of the
witnesses’ testimonies. Members believed that
Shearing “had evolved himself … [and was
now] very mentally strong…. [Supposedly, he
also possessed] universal love and
understanding” (Witness #9, R. v. Shearing,
1997:799) beyond that of any other individual
(except, perhaps, for Parker). Part of the
Kabalarian mythos included teaching members
that Shearing “was the only individual or man in
the universe that [sic] can connect to the
conscious plane of mind” (Witness #4, R. v.
Shearing, 1997:316), and that he alone
possessed the link between the sacred and the
mundane world. Presumably, Shearing himself
explained to the members of the Philosophy this
particular belief, which is significant because
there is no mention of his predecessor’s
supposed ability to do the same thing. One
theory that explains this omission was that by
excluding any mention of Parker’s supposed
gift, Shearing’s own uniqueness and value to the
group increased. Shearing’s supposed ability to
remove negative planes of mind ensured that
members sought an audience specifically with
him, rather than relying on any written source.
The implication of this uniqueness was clear—
only through Shearing’s divinely inspired
teachings, wisdom, and rituals were members
able to access the Principle, the force that bound
the universe according to the Kabalarian
worldview.
To reinforce the claim that charismatic authority
influenced the internal dynamics of the
Kabalarians while highlighting Shearing’s
eventual loss of control, we need to examine the
charismatic figure’s supposed ability to connect
with the sacred realm and know the Truth.
Members believed that Shearing was the sole
figure who had a connection with the Truth,
which seemed to solidify his omnipotent and
omniscient image within the movement.
Q: Do you recall what the purpose of the
mental demonstrations7 was?
A: It was to prove Ivon’s power and
ability to contact the negative realm and
the principle…. [H]e would bring
through these … negative, debauched,
you know, planes of mind and then it
would always end with a message from
God, God the principle.
Q: From?
A: God the principle, to show his ability
to communicate with the truth. (Crown
and Witness #8, R. v. Shearing,
1997:681)
If they believed that Shearing could
communicate with God and know
universaltruths, then members subsequently
7 Mental demonstrations were displays that supposedly established
Shearing’s ability to contact the different planes of mind that
existed. Usually performed during Teenage Class, mental
demonstrations were often “specifically directed at one member or
another of the Teenage Class” (Crown, R. v. Shearing, 1997:682).
During a mental demonstration, Shearing supposedly “expose[d] a
plane of mind that was … affecting somebody” (Witness #8, R. v.
Shearing, 1997:682) negatively. According to the witness,
Shearing taught them that there were sexual, obsessive, or greedy
planes of mind, to name a few, and that you needed to adhere to
Kabalarian teachings so that you did not “open … the door and let
them in[to] [the organization]” (Witness #8, R. v. Shearing,
1997:682).
paradigmatic representation of charismatic
authority that was not lessened by his role as
successor, but rather was strengthened by it.
This appointment was a public
acknowledgement of Shearing’s charismatic
authority and reinforced his control over the
nonroutinized and nondemocratic doctrines the
group followed. Moreover, Shearing maintained
his power, the group’s unity, and strict control
over the devotees for decades: “[He] was the
ultimate authority. He was not to be questioned.
He was the link to the spiritual consciousness.
That was it. He—everything stopped with Ivon
Shearing” (Witness #10, R. v. Shearing,
1997:891).
This is a powerful testament to Shearing’s
charismatic endowment, authority, and power
within the Kabalarian Philosophy, and these
statements clearly demonstrate some members’
belief that Shearing possessed special qualities
that separated him from others. The recognizable
aura that set him apart from his followers also
raised him to the level of infallibility. Others
have theorized that charismatic leaders believe
they have special qualities and knowledge that
others do not (see Weber, 1964, 1968, 1978
Oakes, 1997 and Storr, 1996) and this
contention emerges repeatedly throughout the
transcripts, figuring prominently in many of the
witnesses’ testimonies. Members believed that
Shearing “had evolved himself … [and was
now] very mentally strong…. [Supposedly, he
also possessed] universal love and
understanding” (Witness #9, R. v. Shearing,
1997:799) beyond that of any other individual
(except, perhaps, for Parker). Part of the
Kabalarian mythos included teaching members
that Shearing “was the only individual or man in
the universe that [sic] can connect to the
conscious plane of mind” (Witness #4, R. v.
Shearing, 1997:316), and that he alone
possessed the link between the sacred and the
mundane world. Presumably, Shearing himself
explained to the members of the Philosophy this
particular belief, which is significant because
there is no mention of his predecessor’s
supposed ability to do the same thing. One
theory that explains this omission was that by
excluding any mention of Parker’s supposed
gift, Shearing’s own uniqueness and value to the
group increased. Shearing’s supposed ability to
remove negative planes of mind ensured that
members sought an audience specifically with
him, rather than relying on any written source.
The implication of this uniqueness was clear—
only through Shearing’s divinely inspired
teachings, wisdom, and rituals were members
able to access the Principle, the force that bound
the universe according to the Kabalarian
worldview.
To reinforce the claim that charismatic authority
influenced the internal dynamics of the
Kabalarians while highlighting Shearing’s
eventual loss of control, we need to examine the
charismatic figure’s supposed ability to connect
with the sacred realm and know the Truth.
Members believed that Shearing was the sole
figure who had a connection with the Truth,
which seemed to solidify his omnipotent and
omniscient image within the movement.
Q: Do you recall what the purpose of the
mental demonstrations7 was?
A: It was to prove Ivon’s power and
ability to contact the negative realm and
the principle…. [H]e would bring
through these … negative, debauched,
you know, planes of mind and then it
would always end with a message from
God, God the principle.
Q: From?
A: God the principle, to show his ability
to communicate with the truth. (Crown
and Witness #8, R. v. Shearing,
1997:681)
If they believed that Shearing could
communicate with God and know
universaltruths, then members subsequently
7 Mental demonstrations were displays that supposedly established
Shearing’s ability to contact the different planes of mind that
existed. Usually performed during Teenage Class, mental
demonstrations were often “specifically directed at one member or
another of the Teenage Class” (Crown, R. v. Shearing, 1997:682).
During a mental demonstration, Shearing supposedly “expose[d] a
plane of mind that was … affecting somebody” (Witness #8, R. v.
Shearing, 1997:682) negatively. According to the witness,
Shearing taught them that there were sexual, obsessive, or greedy
planes of mind, to name a few, and that you needed to adhere to
Kabalarian teachings so that you did not “open … the door and let
them in[to] [the organization]” (Witness #8, R. v. Shearing,
1997:682).
