Cultic Studies Journal, Vol. 6, No. 1, 1989, Page 30
psychological, communicative and other techniques (including fraud and screening
information from the recruit) --is in their opinion the main reason for this success. (0.16
0.38 0.89 0.91).
At present, approximately 20 new groups with pseudoreligious or pseudotherapeutic
orientation are active in Israel --many of which have drawn public attention throughout the
world. Members of the International Society for Krishna Consciousness in colorful attire sing
and dance in the streets of Tel Aviv. Scientology, which claims that it can enhance learning
and human relations, has been allowed access to the educational system in various places in
this country. Transcendental meditation is popularly conceived as no more than an effective
technique to relieve tension and improve one‟s general health. Organized groups of
employees from state institutions have participated in courses and workshops of est.
Members of the Emin clean up historical sites, distribute coffee to weary drivers, and
present, in lectures to the public, “a new path to values”.
Various bodies in Israel who came in direct contact with one group or another began to
have serious doubts regarding the portraits these groups drew of themselves. Parents who
felt that “they had lost their children” (adults) sought help, searched for an address, and
established “the Organization of Concerned Parents against Cults”. Social workers,
physicians, psychiatrists, and psychologists who came in contact with various and perhaps
less well-known aspects of the phenomenon began to voice warnings that there is a real
basis for concern. The orthodox Jewish organization “A Hand to Brothers” is active
distributing information and extending assistance to those involved and to their families.
The kibbutz movement carries out preventive activities and gives consultation and
treatment to victims and their families within the framework of “the Child and Family Care
Clinic” affiliated with the Kibbutz College and within the framework of the “department for
drugs, alcohol and cults” of the United Kibbutz Movement.
The increased activity of the groups and the counter-activity of various individuals and
organized bodies made it a public issue in Israel. The Interministerial Committee Set Up To
Examine Cults (“New Groups”) In Israel was convened in the midst of and as a direct result
of such public
The Work of the Committee
The initial sessions of the Committee were devoted to delineating its fields of activity and
studying the evidence and the material which had accumulated in the various ministries. In
the course of these meetings the Committee had to cope with the expression “Oriental
mystical cults” (which appeared in the Committee‟s mandate) and with the essence of the
phenomenon this expression related to. It became clear in the course of these discussions
that:
*The expression “Oriental mystical cults” is only one of many other titles and
names which help the public, the press, and various research and State bodies
(in Israel and in the world) to relate to similar, if not precisely overlapping,
groupings of new groups which bear pseudoreligious and pseudotherapeutic
characteristics. In the titles of the various groupings the term “cults” sometimes
appears, on its own or accompanied by various descriptions --“radical cults”,
“new cults” --and sometimes it is omitted, as in “new controversial movements”,
“new religious movements”, and “radical factions”. (0.8 0.15 0.25 0.37).
*Oriental mysticism is not a distinguishing characteristic of all the new groups
mentioned and in any case it is of no central relevance from the viewpoint of a
democratic society.
*In the literature dealing with the subject, there is no precise definition of the
phenomenon nor definition or outline of the exact boundaries of the groups being
psychological, communicative and other techniques (including fraud and screening
information from the recruit) --is in their opinion the main reason for this success. (0.16
0.38 0.89 0.91).
At present, approximately 20 new groups with pseudoreligious or pseudotherapeutic
orientation are active in Israel --many of which have drawn public attention throughout the
world. Members of the International Society for Krishna Consciousness in colorful attire sing
and dance in the streets of Tel Aviv. Scientology, which claims that it can enhance learning
and human relations, has been allowed access to the educational system in various places in
this country. Transcendental meditation is popularly conceived as no more than an effective
technique to relieve tension and improve one‟s general health. Organized groups of
employees from state institutions have participated in courses and workshops of est.
Members of the Emin clean up historical sites, distribute coffee to weary drivers, and
present, in lectures to the public, “a new path to values”.
Various bodies in Israel who came in direct contact with one group or another began to
have serious doubts regarding the portraits these groups drew of themselves. Parents who
felt that “they had lost their children” (adults) sought help, searched for an address, and
established “the Organization of Concerned Parents against Cults”. Social workers,
physicians, psychiatrists, and psychologists who came in contact with various and perhaps
less well-known aspects of the phenomenon began to voice warnings that there is a real
basis for concern. The orthodox Jewish organization “A Hand to Brothers” is active
distributing information and extending assistance to those involved and to their families.
The kibbutz movement carries out preventive activities and gives consultation and
treatment to victims and their families within the framework of “the Child and Family Care
Clinic” affiliated with the Kibbutz College and within the framework of the “department for
drugs, alcohol and cults” of the United Kibbutz Movement.
The increased activity of the groups and the counter-activity of various individuals and
organized bodies made it a public issue in Israel. The Interministerial Committee Set Up To
Examine Cults (“New Groups”) In Israel was convened in the midst of and as a direct result
of such public
The Work of the Committee
The initial sessions of the Committee were devoted to delineating its fields of activity and
studying the evidence and the material which had accumulated in the various ministries. In
the course of these meetings the Committee had to cope with the expression “Oriental
mystical cults” (which appeared in the Committee‟s mandate) and with the essence of the
phenomenon this expression related to. It became clear in the course of these discussions
that:
*The expression “Oriental mystical cults” is only one of many other titles and
names which help the public, the press, and various research and State bodies
(in Israel and in the world) to relate to similar, if not precisely overlapping,
groupings of new groups which bear pseudoreligious and pseudotherapeutic
characteristics. In the titles of the various groupings the term “cults” sometimes
appears, on its own or accompanied by various descriptions --“radical cults”,
“new cults” --and sometimes it is omitted, as in “new controversial movements”,
“new religious movements”, and “radical factions”. (0.8 0.15 0.25 0.37).
*Oriental mysticism is not a distinguishing characteristic of all the new groups
mentioned and in any case it is of no central relevance from the viewpoint of a
democratic society.
*In the literature dealing with the subject, there is no precise definition of the
phenomenon nor definition or outline of the exact boundaries of the groups being
