Sunday, January 2, 2011

Blowing the whistelblowers?

How's the blowing going? Is that the best you could come up with.... blowing the whistle blowers?


My favorite so far.....


Misty and Lucy - I Still Love Them Both

Misty:  "Lucy I think Dude should stay on his whistleprick website too. That is my nice name for them btw. I try to stay off of their site because I can't seem to leave without getting mad and telling them off. They took a few jabs at me on there also."

Lucy:  "Thank you Misty, n I agree w you 100%. His site is nothing but negativity, and that doesn't sit well w me. Strength in numbers, girly!!!! Thanks for your support."

Well, I tried to get Lucy and Misty to see the real Bob Freeman, but I guess they're just too deep into the columbuzz cult. They seem to be totally blind to Bob's hypocrisy, negativity, insanity, ignorance, and deception.  Hopefully someday soon they will see the light.  I really don't understand how Misty can see through Tim Miracle but not Bob.  Very odd. 


At least you admit that Tim CAN be seen through


Maybe members should consider getting out now before it's too late

Leaving

There are several ways people leave a cult:[44][45] Popular authors Conway and Siegelman conducted a survey and published it in the book Snapping regarding after-cult effects and deprogramming and concluded that people deprogrammed had fewer problems than people not deprogrammed. The BBC writes that, "in a survey done by Jill Mytton on 200 former cult members most of them reported problems adjusting to society and about a third would benefit from some counseling".[46]
Ronald Burks, in a study comparing Group Psychological Abuse Scale (GPA) and Neurological Impairment Scale (NIS) scores in 132 former members of cults and cultic relationships, found a positive correlation between intensity of reform environment as measured by the GPA and cognitive impairment as measured by the NIS. Additional findings were a reduced earning potential in view of the education level that corroborates earlier studies of cult critics (Martin 1993; Singer & Ofshe, 1990; West & Martin, 1994) and significant levels of depression and dissociation agreeing with Conway & Siegelman, (1982), Lewis & Bromley, (1987) and Martin, et al. (1992).[47]
Sociologists Bromley and Hadden note a lack of empirical support for claimed consequences of having been a member of a "cult" or "sect", and substantial empirical evidence against it. These include the fact that the overwhelming proportion of people who get involved in NRMs leave, most short of two years; the overwhelming proportion of people who leave do so of their own volition; and that two-thirds (67%) felt "wiser for the experience."[48]
According to F. Derks and J. van der Lans, there is no uniform post-cult trauma. While psychological and social problems upon resignation are not uncommon, their character and intensity are greatly dependent on the personal history and on the traits of the ex-member, and on the reasons for and way of resignation.[49]
The report of the "Swedish Government's Commission on New Religious Movements" (1998) states that the great majority of members of new religious movements derive positive experiences from their subscription to ideas or doctrines which correspond to their personal needs, and that withdrawal from these movements is usually quite undramatic, as these people leave feeling enriched by a predominantly positive experience. Although the report describes that there are a small number of withdrawals that require support (100 out of 50,000+ people), the report did not recommend that any special resources be established for their rehabilitation, as these cases are very rare.
Stuart A. Wright explores the distinction between the apostate narrative and the role of the apostate, asserting that the former follows a predictable pattern, in which the apostate utilizes a "captivity narrative" that emphasizes manipulation, entrapment and being victims of "sinister cult practices". These narratives provide a rationale for a "hostage-rescue" motif, in which cults are likened to POW camps and deprogramming as heroic hostage rescue efforts. He also makes a distinction between "leavetakers" and "apostates", asserting that despite the popular literature and lurid media accounts of stories of "rescued or recovering 'ex-cultists'", empirical studies of defectors from NRMs "generally indicate favorable, sympathetic or at the very least mixed responses toward their former group.



Good Luck - More To Come

Keep up the good blowing