Les radis de la colère: Jean-Pierre Joseph on What He Believes the Hunt for Cults Is Really For

Les radis de la colère

Extract from the work of Jean-Pierre Joseph

Louise Courteau Editrice, ISDN 2-89239-208-X - Chapter II, pages 71 to 95

The true objective of the hunt for “cults”

(…) One may be tempted to say that everything that has been evoked concerning pollution, food and health is a debate that has nothing to do with the problem of the cults, and that there are therefore two parallel debates, totally different from one another. Now, as we shall see, it is indeed the same debate.

I - The justification of horror

“A society that draws a quarter of its economic revenues from illness will pursue, defame and, finally, render harmless anyone who wanted to teach his fellow citizens to live in good health.” Gunther Schwab

For years, I heard it said: “The Jehovah’s Witnesses are strange people. They are against transfusions. They prefer to see their child die rather than authorise a transfusion.” At no moment did I ask myself: for what medical reasons are they against transfusions? And with good reason: those who evoked this problem added that, in the conception of “those people”, the Bible had forbidden transfusions. I therefore asked myself no questions and I confess that these people frightened me, without my really knowing why. A psychosis is exactly that. Nobody ever evokes the real problem, namely whether there exist solutions other than blood transfusions. For as soon as this question is evoked, the debate closes immediately with the sentence: “Only the Jehovah’s Witnesses contest it, for ‘solely’ religious reasons.” So the thing appears clear: no scientist has ever asked himself the question. And if one day a scientist does ask it, he too can only be a member of that movement.

Let us now examine two quotations which, apparently, have nothing to do with the matter, whereas in fact they are at the heart of our problem:

“We already knew that drug money represents more than a third of the flow of currencies and of world stock exchanges and that, without it, the international banking system would collapse. Clearly, drug trafficking is indispensable to world economic equilibrium. If one adds the price of the substances harmful to our health and the wastage of arms spending, also justified by the balance of terror, one may consider that the dominant so-called ‘liberal’ economy is an enterprise of destruction.” Philippe Desbrosses, doctor in environment, consultant expert to the EEC and the European Parliament

“Let us imagine a medical paradise on earth, a society where there would no longer be heart attacks, where cancers would be unknown. Let us imagine a world where all the ills that strike our modern society had practically been eliminated. This paradise exists at the present time. It is the country of the Hunzas, it is the valley of the centenarians in Ecuador, it is the Mormons in Salt Lake City. These populations live essentially on natural products and eat moderately. They do not know illness.” Dr J.P. Willem, former assistant to Dr Schweitzer, Le secret des peuples sans cancer

Have you read these two quotations carefully? Are you beginning to perceive something? Let us now examine the three following quotations:

“The true doctor is the interior doctor. Most doctors are unaware of this science which, however, works so well.” Dr Albert SCHWEITZER

“The world will be saved, if it can be, only by the insubordinate.” André GIDE

“The survival of the planet and the well-being of those who people it, men and beasts, depend on courageous actions that will not come from above, as is generally believed.” Philippe DESBROSSES

Of course, the reader has understood that in order to escape these horrors, it is useless to wait for solutions from above.

1 - A plot, why?

In the nineteenth century and at the beginning of the twentieth, there were built around the factories of the workers’ estates shops and function halls managed by the boss. Later, cinemas and even stadiums belonging to the boss appeared. Thus, the worker received a wage that he spent in the boss’s businesses, which, in this way, recovered with one hand what it had given with the other.

One was a boss by “divine right”. In fact, the function was even hereditary. But, with the development of the means of communication, the appearance of the motor car and the paid holidays of 1936, the boss lost his “divine” character when he left the limits of his town.

At home, he was “great among the small”, but when he travelled, notably when he went to the capitals, he became more and more “small among the great”.

The workers travelling too, the absolute power of the last century faded more and more. Some of them, from the beginning of the century, perceived this evolution and reflected on the means of recreating the workers’ estates of the nineteenth century on a national, indeed a world, scale. This process would make it possible not only to earn ever more staggering sums, but also to be ever more powerful, as owner of the means of production.

The simple calculation that follows makes it possible to understand. Let us imagine, at the beginning of the century, a small town of 8,000 inhabitants in which a single factory, surrounded by an immense workers’ estate, enables 2,000 employees to house themselves, they and their families, of an average of two children. The town has been swollen by 800 job-seekers. Let us imagine now a sort of local unemployment fund that compensates them by having the boss deduct an amount from the wage of each worker. The unemployed, housed near the workers’ estate, will get into the habit of doing their shopping in the boss’s shops. The latter will collect several hundred francs a month, multiplied by the 800 unemployed. The boss can thus indirectly collect, each month, 80,000 F if each unemployed person spends 100 F, and up to 800,000 F if each unemployed person spends 1,000 F. He will therefore not hesitate to see to it that sums are deducted from wages for the unemployment fund. However, the town having no frontiers, he will not be able to prevent the unemployed from going elsewhere to do their shopping.

Let us now transpose this example to the national scale: the small local boss disappears, in favour of a national, indeed international, employer class, for which the profit of ever more gigantic companies falls into ever fewer pockets. If one admits, as a certain number of newspapers specialising in economics have taught us, that France belongs to 300 families, in the sense that a part of the profits of companies falls into their pockets, one can transpose the calculation we have just made to an entirely different dimension. These 300 families will never criticise the sums paid out for unemployment compensation, since the unemployed will pay to house and feed themselves. And the more the economy is centralised, the more parcels of all the sums paid out will fall into those 300 pockets. If each unemployed person has indirectly given 100 F a month to mass distribution, that is 3 million × 100, therefore 300 million F, that is one million francs a month for each of the 300 families. Tomorrow, when the whole Western economy belongs to the 300 families, each of them will indirectly receive the product of the consumption of 20 million, indeed 50 million, unemployed…

What power will each family have when it receives each month a minimum of 5 billion francs (coming solely from unemployment)?

When revenues are of this order, one understands that the true power is not in the official buildings, ministries, prefectures, etc., but rather in discreet offices. Unfortunately for those who collect, numerous people can still escape, at least partially, from this process.

A - The independent: a nuisance

Any person whose product of sale or of service does not fall directly into the pockets of this centralised economy is a nuisance who must be eliminated sooner or later.

a) The craftsman and the small trader

The craftsman and the trader who provide quality products and services are direct competitors of mass distribution. The product of their sales escapes the monopolists. Consequence: the independents undergo the worst reprisals: compulsory and exorbitant social contributions, business taxes, various taxes and duties… In short, the independent works on average at 70% of charges, that is to say he pays back 7/10ths of his income to the community. That amounts to saying that he works two days for himself and all the other days of the week for the community. As if by chance, the number of liquidations is impressive and whole districts see bars, hairdressing salons, haberdasheries, hardware shops, grocers and bakeries disappear. The decision comes from above and is not negotiable: consumers will go to the superstores…

b) The farmer

The farmer has always been a super-nuisance, insofar as he is theoretically capable of living without buying anything, that is to say of feeding himself from his production. As if by chance, farmers are fewer and fewer.

B - The ecological agrarian community: “dangerous cult”

The agrarian community, by its functioning, can represent a model of economy totally different from the classic models, capitalist or communist. If 50 people are capable of feeding themselves while asking nothing more of anyone, if they are capable of remaining in good health and, consequently, no longer need to frequent either the superstores or the pharmacies, if they no longer buy chemical fertilisers — in short, if they are self-sufficient — there is an example that risks spreading like an oil stain. Tomorrow, all those who are on the pavements, notably the unemployed, could very well say: “Give us or rent us a piece of land, some tools, and we will do the same. We will certainly be better off than on our square metre of tarmac.”

Only here it is: the public must not know that this solution is possible. Otherwise, tomorrow morning, thousands of people will settle in the countryside, produce their food, learn to live in good health, refuse vaccinations and desert the doctors’ surgeries, the hospital centres and the pharmacies. In short, thousands of people will cease to be assisted and, above all… to pay. No government wishes it.

2 - A plot, how?

The slow process of the globalisation of the economy did not happen by itself. It had to pass through several stages, some of which moreover are far from complete. Those who possessed the means of production first had to appropriate food and water. It is by these two elements that peoples will be brought to their knees. And if one adds dependence through health, one understands that whoever possesses chemistry, food and water is the master of the world.

Until 1945, the majority of the French were farmers who, for centuries, had fed themselves from their production. Today, few are those who are self-sufficient. It is difficult to see in this only the perverse but involuntary effects of capitalism, so much does what is happening appear to be the result of a concerted and very well orchestrated action. Here is its programme.

A - Weaken agriculture

It is remarkable to observe that the worst-paid work is the one that provides us with the product we most need after water: food, in particular fruit and vegetables, which the human being can hardly do without, whereas he can without danger never eat meat. Thus, those who feed us are the worst paid, while those who rob us harvest the fruits of their efforts. This paradox is certainly not an accident. Progressively, farmers have lost the possibility of living from the land. There remains to them only to survive, dependent on the distribution circuits. Land taxes, taxes on buildings, the EDF monopoly — in short, numerous and heavy charges, accompanied by the fact that the farmer is paid very little for his fruit and vegetables — mean that the peasant can no longer live without laying out money that he must find somewhere.

In order to have the right to cultivate his own land, in order to feed himself and his family, without asking anything of anyone, the farmer must pay! He therefore extends his holding and tries to sell his products. But profitability is almost nil, because of the very low price of agricultural products, which means that he is obliged to increase the yield per hectare by using chemical fertilisers. He therefore produces fruit and vegetables less nutritious than those of former times, saturated with chemical products, but in greater quantity. The consumer must therefore consume more of them. As his products have the same quality as those found in the superstores, it is more and more difficult for him to sell his production directly to the consumer. He therefore sells more and more to the distribution centres.

As if by chance, the producer who continues to sell untreated products meets more and more difficulties. Thus, the “European standards” mean that a superstore can put the label “extra fresh” on eggs 15 days old, whereas the grower whose hens laid that very morning and who sets out his eggs on a stall covered with straw, writing that they are “extra fresh”, commits a double infraction: he does not have the regulation label, and the straw on which eggs have been sold for millennia is no longer “hygienic” today…

Recently, a local man (having all the same passed forty), living in a village on which a ski resort of the Belledonne chain depends, and running in summer an activity for children in the resort, explained to me that the local farmers had not been authorised to sell their products directly in the resort, frequented in summer by numerous hiking tourists, because the manager of the mini-market, dependent on a national chain of shops, had fiercely opposed it before the Municipal Council which has, let us say it, a very curious way of defending the inhabitants of its commune.

But after all, money has no need of fertiliser…

The result is that the civilised countries are those whose farmers disappear. More and more there will remain large operators who will supply mass distribution with products more and more poisoned by chemical products, which will taste of plaster or papier-mâché, perfectly conforming to EEC standards and entirely in the image of the bread one finds today in most bakeries, which tastes of blotting paper 12 hours after coming out of the oven. Certainly this bread has no microbes!

B - Weaken the independents

In a general way, the independent — trader, craftsman, doctor, lawyer, etc. — is in the long term a nuisance, because he still retains the practical possibility of not thinking like everyone else. As it is not yet possible to abolish the independents, the first action consists in isolating all the independents who do not think like everyone else. Nothing is easier. It is enough to impose on each profession draconian standards of practice, a demanding code of ethics and charges such that only those who work like mad manage to get by, but no longer even have the mental availability to reflect on changing their condition.

C - Hunt the minorities

The objective of the hunt for minorities is to prevent any research or approach different from the one considered official from succeeding. The citizen’s greater well-being has no bearing on this kind of debate: only power and money count.

I should like here to use an example drawn from a domain very different from those we have spoken of until now: sport. The example of karate in France speaks for itself. I permit myself here to quote a passage from my book Améliorer notre santé par une méthode qui ne coûte rien:

“From the 1950s, the French decided to class the martial arts among sports. Hence the perplexity of the promoters of Tai Chi Chuan, Yoga or Chi Quong who, if they followed this logic, would come under the same rules as those applicable to football or pétanque. It is true that the majority of French practitioners of the time had no intention whatever of seeking the ki (trans.: concentrated energy), their teachers themselves often being unaware of its existence, and running into pedagogical difficulties arising from the fact that these disciplines, taught in Japan most often at university, arrived here with a university teaching system ill adapted to the French adepts of the time. In parallel, although there exist hundreds of styles or schools of martial arts, each discipline was to be represented before the French government by only one federation, a Law of 1975 having limited the approval of the Ministry of Sport to a single federation per discipline. […] This explains why in numerous federations, one style very quickly became preponderant, sometimes to the detriment of the others. Thus, in karate, the absolute monopoly of Shotokan was to disconcert many adepts of other styles, nevertheless just as deserving.

Practitioners of karate, who know that there existed several dozen styles very different from one another, know how this legislation imposed a sort of single and uniform karate. Those who wished to continue their original practice were obliged to give a different name to their discipline. This fact is all the more regrettable in that certain schools taught at the same time respiratory techniques of health, and that some of them, although functioning exactly in the same manner as all the others (federations, regional leagues, clubs), were qualified as ‘cults’. What is more, within the sole federation approved by the Ministry of Sport, all instructors were taught a discipline called ‘Kuatsu’. It was taught in judo, in karate, in Aikido, etc. This discipline is a sort of Asian first aid. Its techniques are remarkably effective. In judo, I saw someone intervene effectively in a case of cardiac arrest. In karate, in cases of nasal haemorrhage or other violent traumas, I saw these techniques act successfully. Kuatsu is entirely complementary to our European first aid, the two sciences being able to be applied at the same time on the same subject. In the 1990s, the teaching of Kuatsu was removed from the programme of the training school of the French Karate Federation. No explanation was given, either to practitioners or to teachers.

By this levelling, a very complete discipline was completely transformed into a banal sport. It is by constraints of this nature that one destabilises minorities and marginalises them. The practitioner then has the choice, either of keeping his identity by marginalising himself, or of obeying ‘like everyone else’.”

D - Qualify whoever resists as a crank, a charlatan or… a member of a cult!

Now that one knows that this kind of qualifier instantly makes any citizen lose all credibility, even if he is a Nobel prizewinner, it becomes easy to launch these appellations, which stick to the skin more than a formal investigation or even a conviction. The person under investigation may be the object of a dismissal or an acquittal. The convicted person may be rehabilitated. But the so-called follower of a cult will be suspect as long as anyone remembers that “somebody said that it appears such and such a person was part of a cult”.

That is why homeopaths, thanks to whom one could be treated by paying 10 times less, have all officially become followers or sympathisers of “cults”. A large regional daily devoted almost an entire page to explaining that it had taken a team of researchers 10 years of study to prove the scientific mechanism of homeopathy. The team was in a position to assert that this science was a reality and that it gave results. So the National Council of the Ordre des médecins sent instructions to its members, explaining to them that the cults are everywhere, that they “recruit” among doctors and that almost all homeopaths either form part of them or are sympathisers who have lost their credibility, because manipulated cosmo-magically by a guru.

The homeopath must therefore mobilise all his energy to demonstrate either that the association to which he belongs is not a cult, or even that he belongs to no association. Even if he has succeeded in demonstrating that, which is almost impossible (how does one bring proof of a negative?), he has not got very far, since he then becomes quite simply… a crank.

This process results in the fact that, in every layer of society, one does not listen to the member of a cult, nor even to the sympathiser, any more than to the one who is suspected (even if he denies it) of being a follower, and not even to the one who is simply suspected of being merely a sympathiser. Even that one is “manipulated”. This marvellous mechanism means that it is enough to qualify any researcher who finds something as a crank, any group of researchers as a cult. In this way, whoever they may be — doctors, researchers, professors — whatever they may have found — a water-powered engine, applications in the matter of solar energy, therapeutics in every field — all their reports will be systematically ignored. What is more, even if they expressly announce that their research has succeeded, that the applications are not merely projects but have been realised, and that they ask the scientific community simply to come and verify, not only will nobody come, but in addition, with contemptuous airs, those who have been approached will assert hysterically that “in any case, they do not believe in it”. They will then pronounce the magic formula: “It’s a cult!”, implying “I am not going to make a fool of myself by verifying what members of a cult tell me”.

The objective of the process is then attained: all the research, and above all the results of the research liable to call the established order into question, are then neutralised. The “idiots-who-don’t-believe-in-it” will be able to go on sniggering for a long time yet. They have moreover never stopped. At the beginning of the century, they claimed that the human being could not withstand a speed of more than 100 km per hour and that aeroplanes could never really fly. They therefore held back, by blocking funding, all research in this domain. Subsequently, they blocked acupuncture for nearly 50 years. By the same sniggering, they limited the funds allocated to research on solar energy, thus favouring the construction of buildings of the plutonium breeder-reactor kind, castigating moreover, at the time, the “cranks” who opposed them. And if tomorrow a researcher announces that he has found a product that could have spectacular effects on improving the state of health of AIDS patients, the idiots will snigger, especially if this product is a plant extract and costs almost nothing. On the other hand, and as if by chance, they will applaud the “discovery” of the substance (horribly expensive, but what would one not do to stay in good health?) that will procure a slight improvement. This example is not theoretical, since it has already occurred, notably with the Beljanski case.

The true acupuncturists, those who intervene daily in the hospitals of Shanghai, Canton or Peking, use needles in only one case out of three, whereas in the two other cases they use… their hands, and practise a sort of technique of the laying on of hands. These techniques, moreover, were still practised recently by most Asian experts of judo, karate, aikido, jiu jitsu, shintaido, chi quong, etc. The Asians, who have very well perceived the Western spirit, have unveiled to the general public only the least interesting but most conspicuous part of the technique… So when I hear today the same idiots crying scandal, “It appears that N… treats by the laying on of hands”, I can only be dismayed, knowing that millions of people are treated every day in this manner. If it were really ineffective, a whole continent would not have maintained this therapeutics for several millennia. Do they know, moreover, when they snigger about homeopathy, indicating that it is only autosuggestion, that numerous farmers use it today successfully on their animals… One can then hypocritically announce, with great sad but “hopeful” airs, that “we are doing what we can” in the matter of cancer research, but “we lack the means” (of course), that the pollution of petrol engines has been reduced, that a “vaccine” against AIDS is being sought, that we are on the eve of finding the miracle formula for reducing unemployment…

II - The intelligent mechanism of the installation of psychosis

The reader has now understood that if a group of people, not content with holding such information, decides to develop another way of life, thus escaping consumer society and “consumer health”, it becomes a model, unlike those who content themselves with demonstrating and taking to the streets without having anything to propose. This group therefore becomes dangerous.

When one knows moreover that it is particularly unthinkable that any person studying spirituality for several years should commit suicide, one may ask oneself many questions about the “collective suicide” that took place at Christmas 1995, in the Vercors, and one may wonder whether we are not being taken for fools.

The plot is not decided by fools, and the manner in which it is put in place proceeds from a scenario that cannot be the fruit of chance.

1 - The phases of the triggering of the psychosis

A - 1st phase: putting in place an “anti-cult” associative movement and allocating large subsidies

Very discreetly, for several years, there have been constituted, in every region, associations which subsequently grouped together and which today form the very famous ADFI (Association for the defence of the family and the individual). This movement receives very large subsidies from various ministries and local authorities. Through it, it is possible for any person claiming to be the victim of a cult to receive a payment enabling them to reintegrate into society. It is therefore quite possible that the individuals who come to complain on television sets about the “manipulations” they claim to have undergone are those who have just received subsidies. If such is indeed the case, we find ourselves in the unique and exceptional hypothesis of the witness who has “been to the cash desk” before testifying… The ADFI is a reassuring body: a grouping of local associations, it puts forward its voluntary administrators, of a certain age, most often of an advanced age, who, although fighting all sectarianism, warmly encourage “reintegration” through prayer within the Church (Catholic, of course)… These calm and reassuring people use, without one realising it, the methods they denounce: canvassing, telephone harassment, both of the “victims” and of the “followers”, encouragement to informing, lectures and propaganda speeches, etc. A lawyer of the Paris bar was recently astonished at the presence on the national board of administration, to which she had been invited, of a former colonel of the French army’s secret services. For the rank-and-file militant of the ADFI, the subsidies received must be justified by identifying a maximum of cults. For the one who subsidises, it seems that the aim is more subtle. Progressively, in the collective unconscious, there makes its way the idea according to which if there exists an association (of a “non-profit” character) that hunts down the “cults”, it is because cults exist and because that represents a real danger. The citizen therefore does not at all have the impression of being manipulated, since the rank-and-file militant does not himself have that impression. What is more, the rank-and-file militant believes he is doing humanitarian work and is not at all conscious of the enormous financial stakes that have led the government to promote his association. The ADFI intervenes in an unusual manner with the public services (National Education, most often) to report that such and such a person forms part of a “cult”. It intervenes with the justice system by addressing letters to magistrates, in the name of the defence of individuals. It even suggests, in the name of the defence of the family, having the children living with their parents in a “cult” placed directly in the care of the DASS… Thus, for several years, it has fulfilled its role: public opinion now thinks that there exist numerous cults in France, and above all that these cults are dangerous.

B - 2nd phase: mediatise fear in a subtle manner

1 - How to manipulate sincere journalists

To succeed in this tour de force that consists in manipulating journalists, the best means is to use a small minority of them who do not necessarily have the same professional conscience as most, and who, because they will have been the first to express themselves on a new subject, will not see their word doubted by their colleagues.

It is then almost certain, for the sincere journalist who arrives in a “cult”, that when one of his colleagues has already done a report dealing with horrors, ill-treated children, mystical fasts, rituals, sleep deprivation, etc., even if this journalist sees none of that, he is nevertheless convinced that it exists and that it is being hidden from him (since one of his colleagues said so before him). All his attention will then be mobilised in trying to discover these elements that he does not see (and with good reason). The research of scientists who are members of the “cult” will therefore not interest him. But, as he is going to come back “empty-handed”, that is to say having been unable to observe anything alarming, he will then announce that they “managed” to show nothing…

One must therefore find at the outset, for each group, journalists still little known, hungry for celebrity, to whom an editorial office promises to buy a report, on condition that something sensational figures in it — and never mind the truthfulness of what will be written. Subsequently, it will be easy to send the other journalists who, convinced of the truthfulness of the “horrors” described by the previous one, will try, by reflex, and even out of professional conscience, to support that, keeping in the editing of the film the gesture which, in their view, is of a nature to demonstrate the “horrors”.

2 - How to manipulate opinion: a few techniques of television faking

a) One films children playing in an immense meadow. As everywhere in the countryside, the parcels of land are often marked out by barbed-wire fences. At one moment of the game, the cameraman asks the children to approach a fence. Care is taken to film that moment so as to keep in the editing only the five seconds during which a child is seen behind barbed wire. The viewer cannot then know that, behind the cameraman, there stretched 100 metres of land giving directly onto the road, without a fence, for that matter.

b) One films a father who has been asked to perform, for the camera, a few minutes of work typical of a farm. He then proposes to saw wood. The journalist suggests at that moment that this take place in the presence of the children, specifying to him that it will be “warmer”, that it will show that they “are not dangerous people”. During the filming, one of the children, proud to be in front of the camera, asks to try sawing wood. For a few seconds, the child is then filmed sawing all alone. The film crew even applauds, without saying that subsequently only the child sawing wood all alone will be kept in the editing. Five seconds of this image will be sufficient to give the viewer the impression of a real work session imposed on a child…

c) The person qualified as a guru is submitted to an interview. The interview is warm. There is laughter, there are jokes. In the middle of the laughter and the quips, the “guru” then says: “When I think that those who bear me ill will say, mocking me, that I am the reincarnation of a pharaoh.” By good luck, for the journalist, the person interviewed paused between “that” and “I am”. In the editing, only the last part of the sentence will be kept. The viewer will see the “guru” for only three seconds and will hear him say only: “I am the reincarnation of a pharaoh”.

d) The members of the community have agreed that the journalist may visit the buildings. Finally, he pokes about everywhere and then finds, in an attic, an old souvenir brought back from a journey, namely an Egyptian statuette, covered moreover with dust. He cleans it, goes down to the living room, where several people are seated at table, puts it on the table and asks to question the people about the circumstances surrounding the purchase of this object (which journey, in what year, etc.). In the editing, the dialogue between the members of the community will be removed. There will remain only background music (by J. Michel Jarre, for example) and a commentary that will say simply: “These followers whom we see at the moment in conversation around an Egyptian statue.”

Let us stop the examples there, and let us now try to imagine what a viewer who has seen these four consecutive sequences can think. He has indeed seen: children behind barbed wire; a young child sawing wood all alone; a person of whom it is asserted that he is a “guru” and who says: “I am the reincarnation of a pharaoh”; the “followers” seated around a statuette.

What can the magistrates of the courts or the gendarmes think who have seen such reports without knowing that they have been made fools of? How then can one be astonished at the judicial dramatisation of every event that may occur in a “cult”, since, in good faith, the gendarme and, subsequently, the magistrate are absolutely convinced that they are in the presence of dangerous people? None of them can imagine that the impression they have in mind has been manufactured out of whole cloth for precise reasons. That is what manipulation is!

3 - The sensitive chord of opinion: children

At this stage of the manipulation, the coup de grâce is going to be given by playing on the sensitive chord of the situation of children. They will be systematically put forward. Editing and faking will be used in order to arouse fear as to the safety of children.

A few examples will suffice to show the way it is done:

a) It is announced to public opinion: “The child of cult X nearly died, because he was not vaccinated.” Care is taken not to say that there was perhaps another cause of the child’s illness. Care is also taken not to indicate that the effectiveness of vaccines is currently much contested and that the parents maintained that this child was indeed vaccinated.

b) It is announced: “The children are totally cut off from the world in cult Y.” The viewer has no means of knowing that, for example, the house these children live in is in the middle of a village, that they therefore necessarily have friends who come to the house (and vice versa), that the children regularly watch television and that they go on holiday camping or even to summer camps. This manner of announcing things is called disinformation.

c) A great publicity fuss is made by announcing that the gendarmerie came one fine morning to fetch all the children of cult S., because malnutrition, sleep deprivation, violence and morals offences are suspected. The viewer is left with this idea, because nobody, among all the media that proclaimed this information loud and clear, will publish the slightest paragraph to explain that the children all came back two hours later, because all the checks were negative…

That too is called disinformation. One could thus multiply the examples. Every time the viewer hears the word “cult”, he also hears “child” and “danger”. This is very subtle, because numerous democrats suggest, concerning “cults”, that after all, people live as they wish and that nobody can reproach them for it. It is at that moment that moralisers arrive to say: “And the children — do they have the right to force the children into all that?” By dint of hearing this hammering associating the same notions, cults = children = danger, everybody ends up believing it, including the magistrates. The latter have neither the will nor the time to go there in person. They are from the outset persuaded that these notions necessarily exist and that if the procedure does not make it possible to establish them, it is because they are in the presence of intelligent people who have managed to conceal the facts from them.

The proceedings will therefore follow one another, the educational assistance measures will rain down, the normal outcome of the process being the placement of all the children in the care of the DASS. Those who take these measures are moreover persuaded that they are saving children in danger and do not at all suspect that they have reacted in conformity with this gigantic plan, of a nature to destabilise and neutralise all the groups one absolutely wants to silence.

C - 3rd phase: reassure the democrats by creating a parliamentary commission of enquiry

A parody of enquiry: 172 files in 50 minutes!

In an imaginary country, a military dictatorship wants to reassure public opinion. It therefore charges a commission of enquiry with establishing a list of suspects, letting it be known unofficially that it must content itself with copying out the confidential list that the generals are going to send it. After receiving the list, this commission meets for a few minutes, for form’s sake, and announces the conclusion of its “work”. In the country of human rights, it happened in the same way. When one knows the colossal financial stakes in the background, one cannot worry about the situation of Mr Alain Gest, RPR deputy, president of the commission — a real one this time — whose “work” proved to be of the most fictitious. Despite the fact that in the spring of 1997 this “democrat” was not re-elected, he is certainly sheltered from need…

Indeed, so many anomalies taint the “work” of this commission of enquiry that one is entitled to ask oneself serious questions:

1 - The list is appreciably the same as the one that had been established much earlier by the Renseignements Généraux, as if one had contented oneself with copying it out.

2 - The work was placed under the regime of secrecy, an exceptional thing in this matter. In a press release of 30 October 1996, Philippe Séguin, president of the National Assembly, moreover saw fit to recall it: “The political enquiry we are mandated to conduct […] can only be carried out in broad daylight.”

3 - The establishment of the list was not adversarial. Without the members or the representatives of the movements having been heard, the list was established in a totally arbitrary manner. The so-called visits to the sites were mere formalities. Mr Gest simply came to announce to the groups that they were part of the list, without even listening to their arguments. Only 20 hearings were held.

4 - The commission of enquiry met only twice, that is 50 minutes in total, and, in that space of time, “checked” the application of the 10 criteria to 172 movements or associations. From one day to the next, these groups were all qualified as “cults”. That represents less than 20 seconds per file! A record.

5 - The commission’s report was ratified by the National Assembly ”[…] unanimously, on 20 December 1995, by the 7 deputies present”. (L’Humanité, 11 January 1996)

6 - As if by chance, certain movements that do not contest being dangerous were “forgotten” from the list: satanic movements and violent extremist movements laying claim to certain religions. As if by chance, these call into question neither the globalisation of the economy, nor the agri-food industry, nor health policy, nor vaccinations…

This number of anomalies is so caricatural that at this level, any commentary would be superfluous.

2 - The objectives of the psychosis: future control of associations and neutralisation of all the groups, above all those who “know too much”

A - Future control of associations

Every democracy functions thanks to the enormous associative fabric. If tomorrow associations could be controlled by power, it would be the end of democracy. Of the Republic there would remain only the name. Now, at a time when the unemployment rate is becoming gigantic, when agriculture is in total collapse, very paradoxically, all the measures taken by governments have made things worse for 10 years. As long as one thinks they did not do it on purpose, nobody says anything. One votes right, then left, and then one will vote right again. But more and more associations are trying to put in place parallel economic circuits and are thus recreating an economic life. Now, the minorities that possess the means of production in the world in reality live off poverty and unemployment. They enrich themselves on the back of our misery. They do not at all wish unemployment to diminish and agriculture to become flourishing again. They take a very dim view of these revivals of a parallel economy. The poorer we are, the richer they are. All this associative milieu must therefore be silenced. But how does one control associations without triggering a revolution? Quite simply by making people believe that certain associations are dangerous and by manoeuvring skilfully enough for public opinion itself to demand a law controlling associations. That nearly worked when, from the beginning of the anti-cult campaign, in 1996, the parliamentarians questioned declared that it was not possible to tell the difference between a cult and an association.

Fortunately, some of them reacted, indicating that our legislative arsenal was sufficient. The psychosis had, moreover, not yet raged enough. For, if the manoeuvre had succeeded, from 1996 public opinion would have demanded a bill controlling associations. Under the screen of the defence of the “poor indoctrinated children”, this bill would have been widely voted through, to the applause of the trade unions. The latter would have understood, but too late, that this law applied first of all to them…

B - Neutralisation of the groups “who know too much”

Today, it is clear that if one wants to counter the arguments of any person or any group having anything disturbing to propose, it is enough to claim that they form part of a cult for the debate to stop.

Homeopaths are currently accused by the Council of the Ordre des médecins of being members of cults or, at the minimum, sympathisers. As a result, all the doctors who were interested in homeopathy drop out, often through fear. Homeopaths will therefore in future have to prove that they do not form part of a cult, that their association of homeopaths or of people reflecting on another way of approaching health is not linked to a cult either. In short, homeopathy is no longer spoken of. Everything is mobilised on the debate: cult or not.

That is exactly what was foreseen at the outset. As soon as there exists somewhere in France a research group on another economy, another diet, another conception of health, sooner or later this group is qualified as a cult. It is no longer listened to and nobody is interested in its work. Thus, among the journalists from all the radio and television channels and the written press who came to La Coucourde, none asked himself: “And what if it were true that their science produces more abundant fruit and vegetables per hectare, succulent, energetically rich?” So convinced were they of being in the presence of a cult that they walked between the citrus fruits, the giant carrots and the 2 kg aubergines without seeing them. None of them, either, noticed that the strawberries grew in open ground until December, almost under the snow.

That is exactly what was expected of them…

C - Objective: single-track thinking; neither smell nor frontier for the billions

Thus, progressively, all the spoilsports, all those who try to make it known that there exist solutions other than pillaging and destroying the planet while increasing the colossal profits of a small minority, will be put on the index. Every isolated researcher who, one day, no longer thinks “like everyone else” immediately becomes a “crank”. So he is no longer listened to.

In the 1960s, when a famous writer, or a professor, or even a renowned churchman, expressed an unusual opinion, everyone questioned the substance of what he had said. He could not, from one day to the next, have sunk into madness. So one verified.

Today, as soon as a public figure, whoever they may be, even covered with diplomas and experience, expresses a disturbing opinion, we have all acquired the reflex of not questioning the substance of what they say, but only the fact of knowing whether or not this person has lost their reason.

In great numbers, we protested for years about the fate reserved for Alexander Solzhenitsyn, without knowing that we would do the same thing to some of our fellow citizens because they handled taboo subjects. We all have certainties about facts we have not verified. In theory, our democracy allows everyone to express themselves, but here it is: the researcher who disturbs loses his place; the academic who does not think like everyone else loses his post; the writer who expresses an unusual opinion is censored; the sports director who wants his pupils to be comfortable in their skin and all happy to practise, to the detriment of medals, is replaced. In sum, everything that disturbs the “single-track thinking”, destined to globalise the economy, that is to say to concentrate profits in a few hands, is swept away. That is why: the house of the inventor of the compressed-air engine burned down (in the 1950s). The insurance companies paid very quickly and without discussion. In 1973 (the first oil shock), it was “suggested” to those who had developed the water-powered engine that they make all the plans disappear. They obeyed. In 1985, Greenpeace’s Rainbow Warrior was sunk. It was “forgotten” to publish what Haroun Tazief said about nuclear power stations in France. The Chernobyl cloud did not pass over France. The cults are dangerous: they must therefore be destroyed…