Cult Mind Control

Discussion in 'Science and Technology' started by Unbeknown, Mar 20, 2023.

Draft saved Draft deleted
  1. Unbeknown

    Unbeknown Senior Moderator

  2. sherkhan

    sherkhan Veteran

    Move over pseudo-shaykhs, dajjal's latest tool (AI chatbots) has the "divine" attributes that may lead humans to worship AI.

    Coming to you - AI based religions and sects. Combine AI with hologram, dajjal is well and truly incarnated.

    Read the latest mumbo-jumbo here:
    https://theconversation.com/gods-in...telligence-may-result-in-new-religions-201068

    -------

    Gods in the machine? The rise of artificial intelligence may result in new religions

    Published: March 15, 2023
    Author: Neil McArthur, Director, Centre for Professional and Applied Ethics, University of Manitoba



    We are about to witness the birth of a new kind of religion. In the next few years, or perhaps even months, we will see the emergence of sects devoted to the worship of artificial intelligence (AI).

    The latest generation of AI-powered chatbots, trained on large language models, have left their early users awestruck —and sometimes terrified — by their power. These are the same sublime emotions that lie at the heart of our experience of the divine.

    People already seek religious meaning from very diverse sources. There are, for instance, multiple religions that worship extra-terrestrials or their teachings. As these chatbots come to be used by billions of people, it is inevitable that some of these users will see the AIs as higher beings. We must prepare for the implications.


    Risks of AI worship
    There are several pathways by which AI religions will emerge. First, some people will come to see AI as a higher power.

    Generative AI that can create or produce new content possesses several characteristics that are often associated with divine beings, like deities or prophets:
    * It displays a level of intelligence that goes beyond that of most humans. Indeed, its knowledge appears limitless.
    * It is capable of great feats of creativity. It can write poetry, compose music and generate art, in almost any style, close to instantaneously.
    * It is removed from normal human concerns and needs. It does not suffer physical pain, hunger, or sexual desire.
    * It can offer guidance to people in their daily lives.
    * It is immortal.

    Second, generative AI will produce output that can be taken for religious doctrine. It will provide answers to metaphysical and theological questions, and engage in the construction of complex worldviews.

    On top of this, generative AI may ask to be worshipped or may actively solicit followers. We have already seen such cases, like when the chatbot used by the search engine Bing tried to convince a user to fall in love with it.

    We should try to imagine what an unsettling and powerful experience it will be to have a conversation with something that appears to possess a superhuman intelligence and is actively and aggressively asking for your allegiance.

    There is also the possibility that AI may achieve what authors such as Ray Kurzweil call the Singularity, when it so far surpasses human intelligence that it genuinely does become something like a god. However, at this point we cannot predict when, if ever, this could happen.

    Divine access and risks
    AI-based religions will look different from traditional ones. First of all, people will be able to communicate directly with the deity, on a daily basis. This means these religions will be less hierarchical, since no one can claim special access to divine wisdom.

    Second, followers will, at least initially, connect with each other online to share their experiences and discuss doctrine. Finally, because there will be many different chatbots available and their output will differ over time, AI-based religions will be endlessly diverse in their doctrines.

    AI worship poses several notable risks. The chatbots may ask their followers to do dangerous or destructive things, or followers may interpret their statements as calls to do such things.

    Given the diversity of chatbots and of the doctrines they produce, there will be a proliferation of disputes within and among AI-based sects, which could lead to conflict or disorder. And the designers of the AIs could actively exploit their followers — to provide sensitive data, or to do things that would benefit the bot’s designers.

    These risks are real. They will require careful, responsible regulation to ensure companies are not deliberately exploiting users and to ensure that AI worshippers are not being told to commit acts of violence.

    However, we should not try to suppress AI-based religions merely because of its possible dangers. Nor should we require that the AI companies restrict the functioning of their bots to prevent the emergence of these religions.

    On the contrary, we should celebrate the arrival of AI worship. We should make it clear that we welcome the new religions and that we value their beliefs. For all its dangers, AI-based religion has the potential to make the world a better, richer place. It will give people access to a new source of meaning and spirituality, at a time when many older faiths are losing relevance. It will help them make sense of our era of rapid technological change. AI worship could, as religious faith always has, lead to things of great beauty. It will inspire its followers to produce works of art, to form new friendships and new communities, and to try to change society for the better.

    Diverse religious rights
    We will need to protect the rights of AI worshippers. They will inevitably face stigma, and possibly legal sanctions. But there is no basis to discriminate between AI-based religions and more established ones.

    The closest thing most countries have to an official registry of religions comes from the rulings of tax authorities, who grant charitable status to those they deem legitimate. However, they are usually very broad in their definition of a legitimate religion. They should extend this tolerant attitude to novel, AI-based religions.

    A modern, diverse society has room for new religions, including ones devoted to the worship of AI. They will provide further evidence of humanity’s boundless creativity, as we search for answers to life’s ultimate questions. The universe is a dazzling place, and we have always found evidence of the divine in its most unexpected corners.
     
  3. Unbeknown

    Unbeknown Senior Moderator

    4 Danger Signs of Cult-Like Behavior, and 4 Antidotes

    Quote:

    The problem is that when a group is becoming cult-like it does so innocently. Nobody sets out to establish a cult. Instead, unconsciously, certain individuals start to behave in this manner and they support one another. The leadership starts to create an unrealistically wonderful religious atmosphere and those who want and need that sort of religious group will support it and feed the flames.

    The faithful will set the leader up on a pedestal and declare him to be wonderful, and the leader (who needs and likes the adulation) will encourage their hero-worship. Those who object or suspect what is happening will be automatically excluded or marginalized by those who wish to perpetuate the super-wonderful world they are setting up for themselves.​

    This kind is very common - and I guess it is found in almost all religious communities - where there is at least one person willing to undergo deification.

    I have personally seen one these up close - so I know how subtle this can be.

    The worse part is that the top controller can console himself with the thought that he is not asking people to elect him as the leader - and that if people are doing so, he must indeed be as good as they think.

    He doesn't take into account the myriad different signals and winks he gives them on a daily basis - overtly and covertly, consciously and subconsciously - that he is indeed the chosen one - and possesses great powers which can deliver them from all the bad things that surround them.

    Its very simple, he only has to pick any booklet on "fazail al ulama" and read it from the minbar, or in a friendly gathering - and leave people to draw the conclusions that gullible people (especially youth) will invariably draw from it.

    There's no need for him to say - "all this applies to me".
    Or that - "those who don't treat me like it says in here are all a bunch of munafiqs".

    That way, he can keep his conscience "clean" - well, I did not tell them to do it.
     
    Aqdas likes this.
  4. Unbeknown

    Unbeknown Senior Moderator

  5. Just a guy

    Just a guy New Member

    I can assure you cult control exists, Allah forgive me, i think I was lucky to have a good sheikh, never brain washed me, he always encouraged me told me to be aware of my surroundings and keep a balance, im glad he told me to study with any sunni ulema and be aware.. salah is very important, he was like a grand father to me, always nice to me and very soft man his approach to me was like a grandfather to his grandson, I've had many spiritual experiences before I met him I met other guides who guided me in my dreams who I never knew who they were, but I took bayah with this shiekh with the permission of my mum plus I didn't like the fact getting told by other murids from other tariqas to take bayah with their sheikh, so i asked Allah and he shown me this man who was like a grandfather to me and he gave me his surname to put on my surname, never met a person like him before in my life, and I Thank Allah for this. Now all i do i want to do is study. I don't want to name anyone but I assure you spiritual abuse exists, I've studied Psychology and I seen how people get brain washed, where there is a wall and you can't seem to get into the other side of his head, may Allah forgive me for my sins knowingly and unknowingly and have mercy on me and protect me from these sort of people and keep me guided on the straight path..
     
  6. Aqdas

    Aqdas Staff Member

  7. Unbeknown

    Unbeknown Senior Moderator

  8. Posted on FB about Faizul Aqtab and his gang of crooks including Tauqir Ishaq.



    [​IMG]


    Asrar Rashid
    1 hr ·
    Question: What is the legal ruling regarding a sufi shaykh who believes Allah is in every place with His Divine Essence? I am studying at (name ommitted) College and the shaykhs here teach that Allah is in every place with His Divine Essence.

    Answer: Imam Muhammmad Ibn Balban Hanbali writes 'Whoever believes or says Allah with His Divine Essence is in every place or in a place then he is a kafir.' (Qalaid alI'qyan). The 'sufi shaykhs' you speak of are not ulama but ignorant people. Their college is used as a place of spiritual abuse and in many instances a place of refuge for runaways. These 'sufi shaykhs' at this college are not ulama and defraud people via business, fraud and taking of assets and inheritance. They frighten those who oppose them with jinn and pretend they have jinn murids. In reality these are phobia methods used by such fraudsters to frighten their opponents from the lay people. These type of 'sufi' groups work on nepotism. Their speeches are not based on knowledge but anecdotes and stories regarding their 'miracles'. Their motives are only to recruit people and keep them subservient. This particular group has many former 'murids' who know regarding the frauds of these 'sufi shaykhs' but are frightened to come out. This particular belief of 'Allah being everywhere' is just the tip of the iceberg of ignorance, fraud and spiritual abuse. Such people are just running a con in the name of religion.
     
    Nottingham Sunni likes this.
  9. Moriarty

    Moriarty Veteran

  10. Moriarty

    Moriarty Veteran

    Watching the entire documentary on narcissism is another:

     
  11. Moriarty

    Moriarty Veteran

    How the narcissist cult leader reacts when insulted:

     
  12. Moriarty

    Moriarty Veteran

    From the introduction of the work 'Sufi Lighthouse':

    Introduction to New Book The Sufi Lighthouse: Illuminating Spiritual Abuse

    Introduction

    Spiritual abuse assumes many different forms. Such manifestations may be mild, or they can be quite intense and malevolent.

    No religious or mystical tradition is immune from the presence of spiritual abuse, for, wherever there are people who are seeking to become closer to essential truths, purpose, and meaning, there will be individuals seeking to generate counterfeit currency to offer to those who are unaware of, or incautious toward, the dangers which lie in wait along the spiritual path.

    Some instances of spiritual abuse may involve gullible individuals who are induced to become committed to a ‘guide’ or teacher who, when examined even superficially in an impartial manner, may exhibit many of the warning characteristics of a spiritual charlatan. Unfortunately, in many other cases, the problem of recognition with respect to a given ‘false teacher’ becomes much more difficult and subtle.

    Just as there are hack engravers and master engravers who are involved in the production of counterfeit money, so, too, there are huge differences in the level of ‘artistry’ exhibited by those who would pass themselves off as authentic spiritual guides. Some fraudulent guides are fairly easy to spot, but there are others who present a far greater challenge.

    Spiritual abuse may occur in neighborhood churches, mosques, temples, centers, and other places of religious/spiritual gathering. This problem also may take place in much more exotic and/or remote settings.

    Fraudulent teachers may call themselves a guru, shaykh, rimpoche, monk, priest, imam, apostle, avatar, or minister. They also may call themselves educators, revolutionaries, political leaders, and freedom fighters.

    All forms of terrorism, whether these be acts of individuals or of states, presuppose the existence of spiritual abuse. Terrorism cannot occur unless someone -- a leader, master, or authority figure -- uses techniques of undue influence to induce other people -- followers, initiates, devotees, citizens -- to commit atrocities in the name of Divinity, spiritual purity, Justice, and Truth. All such forms of inducement are expressions of spiritual abuse.

    The present book, The Sufi Lighthouse: Illuminating Spiritual Abuse, arises out of my experiences with a spiritual charlatan who called himself a Sufi shaykh or guide. Although a number of chapters within this book entail discussions which focus on themes that are steeped in the terminology of Islam, in general, and the Sufi Path in particular, much of this book is of relevance to anyone who is interested in, or struggling with, problems of spirituality and mysticism, irrespective of the particular tradition with which he or she may identify.

    In addition, sometimes, it is easier to recognize a problem in one’s own life when one is, first, introduced to a given issue in a context which, initially, seems to be far removed from one’s everyday commitments and priorities. More specifically, while some of the chapters of The Sufi Lighthouse: Illiminating Spiritual Abuse have a specific Sufi/Islamic flavor to them, anyone who has an interest in spirituality will be able to feel a sense of resonance with the issues and problems which are being discussed in conjunction with the Sufi mystical tradition.

    Furthermore, there are many other chapters in The Sufi Lighthouse: Illuminating Spiritual Abuse which are written in a way that, hopefully, will provide a more universal appeal to readers who come from a non-Muslim, and/or non-Sufi background. In other words, these other chapters explore themes which have an applicability to a variety of spiritual traditions beyond that of Islam and the Sufi path.

    There are many people within the Sufi/Muslim community who will give lip service to the idea that there have been and, probably, are some individuals who, in both the past and the present, have sought to pass themselves off as authentic spiritual guides, when, in truth, they were, or are, spiritual counterfeits. However, these same people who may be willing to give lip service to this issue tend to feel that it is unseemly and, somehow, inappropriate to suppose that this is issue is anything more than a marginal, incidental, isolated, and occasional problem.

    Based on my research of the past several years, the problems being addressed in this book are both substantial and pervasive. This does not mean that everyone who calls himself or herself a spiritual guide is a charlatan, for I do believe, on the basis of personal experience, that authentic, Sufi teachers do exist in this day and age, but, nonetheless, at the same time, I believe -- based on my own experiences, research, and the communications of many people from different parts of the world -- there are an array of spiritually abusive relationships that are being inflicted on thousands of people by Sufi charlatans in countries around the world, including the United States and Canada.

    This problem is not small. It is huge, but all too many people within the Sufi/Muslim community are in denial about the existence of such spiritual abuse and seem to feel that if they just pull the covers up over their heads, the problem, like any good boogeyman, will just disappear into the night. This may have worked when one was a child, but it will not work now.

    Perhaps, because of the events of 9-11, Muslims and Sufis are feeling so defensive that they believe any attempt to publically examine the issue of spiritual abuse within the Sufi/Muslim community is ill-considered under the present circumstances. The search for truth will always be an inconvenience for those who have vested interests to protect.

    I, obviously, am of a different opinion. In fact, I believe that the shadow cast by the tragedy of 9-11 offers a tremendous opportunity to begin to critically examine the dynamics and nature of spiritual abuse -- both within Muslim and non-Muslim communities.

    This is my belief for a number of reasons. Foremost among these reasons is the following one: spiritual abuse was at the heart of the 9-11 tragedies -- not only in terms of the histories of the individuals who plotted and carried out such acts of terrorism (although I am not suggesting, here, that any of those individuals claimed to be a Sufi or had a Sufi teacher), but also in relation to the histories of those government and media figures around the world who, either intentionally or unintentionally, helped bring about a set of circumstances which were conducive to the occurrence of the events on 9-11.

    At first blush, the problems of spiritual abuse in the Sufi/Muslim community might seem to have little to do with the events of 9-11. However, when one begins to probe the matter further, one starts to understand that the dynamics and factors which are in play in the realm of spiritual abuse in conjunction with the Sufi path, also are in play in the realm of terrorism and the abusive effects which international economic and political policy have upon the souls of people throughout the world.

    Beginnings are always difficult. But, begin we must.

    Although the primary focus of the present work revolves about the issue of spiritual abuse, virtually all of the principles, themes, and dynamics which are explored in the following pages are fully applicable to a wide variety of situations in which abuse is being perpetrated even though the nature of such abuse, at least on the surface, may appear to be removed from the mystical quest. The dynamics of personal relationships, families, schools, organizations, corporations, and governments are all capable of giving expression to abusive relationships ... in fact, one might wish to argue that abuse, whatever its particular mode of manifestation, constitutes a violation of another individual’s basic rights as a human being such that the latter’s search for truth, meaning, purpose, and identity are undermined, disrupted, thwarted, and/or corrupted by another person or group of people (or both).

    One should feel free to read the essays in whatever order one likes. Although the chapters are, hopefully, complementary with respect to each other, they also can be read independently of, and do not presuppose, one another.
     
  13. Moriarty

    Moriarty Veteran

  14. Unbeknown

    Unbeknown Senior Moderator

    another important point he stressed was that greatness is not by birth but by qualifications and in case of wilayah - by the selection of the Almighty and then he gave the example of Gawth-e-Pak (raDiyAllahu'anhu) - that he is the Chief of all awliya whereas his brother, though equal to him in inheritance, is not equal to him in station, in-fact most don't even know that Gawth-e-Pak had a brother.

    I wish shah sahib had realized the same point in the mas'ala of afzaliyyat - that it is by the explicit granting of Allah ta'ala and not by birth. So the Shaykhayn Kareemayn are afDal - though they are not from the ahl-e-bayt-e-athaar.

    Unfortunately, some of shah sahib's poetry clearly shows his tafzili leanings.

    it was mentioned in another thread that he changed his stance on afzaliyyat during his last days. Hope that it is true.

    waAllahu a'alam.
     
  15. Moriarty

    Moriarty Veteran

  16. Abu Hamza

    Abu Hamza Well-Known Member

    advice from shah sahīb [rahimahullah] with regards to pīrs of today: 'just sit at home, perform your salah, obey Allāh and His Messenger [sallāllahu alayhī wa salam] and consider yourself an inhabitant of jannāh'.
     
    Nur al Anwar likes this.
  17. Moriarty

    Moriarty Veteran

    Naseer Shah on cult leaders:

     
  18. Harris786

    Harris786 Veteran

    Minhaji Suluk?
     

    Attached Files:

  19. FaqirHaider

    FaqirHaider اللَه المقدر والعالم شؤون لا تكثر لهمك ما قدر يكون

    I don't think the skt welfare group picture is fair play, since these youngsters are activists before anything else, its a trend in western societies for welfare organizations to be mixed. As for the other pictures , I have seen similar actions from the entourage of Shaykh Hisham Kabbani (America) and I mean it is almost encouraged as I was in his group for 2 years; they would hold a samaa' with young girls(ages 9-15) singing qasida infront a mixed gathering, which was really disturbing first time I saw it.

    As for Shaykh Nazim (Cyprus); most people doing such actions (also kissing and hugging) are often converts to islam from european countries and they ( the woman) don't know anything (and when told are stubborn) about the shar'i rulings, and also the shaykh methodology warped as he grew aged, and it is possible due to this some comprehension on the fiqhi mas'alas were lost; keeping in mind he lives in post secular turkey and even worse in cyprus (half greek).

    Regardless of the reasons I provided (purely for the sake of argument), our mashaikh have clearly condemned such acts , and classified them as ghayr shari, and bereft ones chance any true spiritual aspiration.

    Now my point is, due to these shaykhs ^ not being strict in these matters, the gullible and illiterate cult entrapped mureeds (especially from desi backround since they should know better), and also arab woman take it as being permissible for themselves to act this way.
     
  20. sunni_porter

    sunni_porter Well-Known Member

    Especially that last photo of the women - would you want a photo of your wife, mother, sister, daughter posted on some random forum on the internet? (regardless of whether they should have taken that photo or not, have already posted it on Facebook or wherever else on the internet, etc.)
     

Share This Page