Nicki Clyne Ain’t No Dumbass But Sure Sees Things Different

A person can be a dumb ass AND see things differently.

Nicki “Squeaky” Clyne is an example

Mr. Peter Longworth (which isn’t his real name) spent his entire article basically arguing that anybody who disagrees with the rabid left-wing ideology needs to be castigated and removed from society. lol.

Loony theories exist on the left and right, especially on the left.

For example…

Peter was likely part of the 9/11 truther movement (a loony left-wing theory that suggests the 9/11 attacks were an inside job, LOL).

Peter was also likely supportive of Bill Clinton against the 6 women who accused him of sexual harassment or rape (Peter apparently supports a rapist, because, according to left-wing ideology, women don’t lie about that). Right, Peter?

But, Peter also thinks that Trump is a misogynist for merely saying “grab that pussy”. In other words, Peter believes that saying “grab that pussy” is worse than actually raping and sexually harassing women. lol.

Peter claims to be against social media hate speech which fuels violence ——- yet he supports the social media hate speech (against Waukesha residents) which fueled a mass-murder by a leftist-loon using his SUV to mow down 6 innocent people in a Christmas parade.

Peter doesn’t see anything wrong with the Left-Wing media ‘hysteria’ which fueled that mass murder via car. Why?

Peter also doesn’t see the Antifa riots as anything violent — where they burn, loot and beat people up (and pull guns on people, as that guy did against Rittenhouse).

Peter also doesn’t see the irony that the MSM created the fake news about Trump colluding with Russia and pissing all over a hotel bed in Russia (even though not a single witness can confirm any of that).

It’s all just left wing gossip and fake news —– yet Peter sees nothing wrong with that kind of fake news.

Peter pretends to care about truth, but what he really wants is for everybody to become left wing nuts like him.

Peter is an example of a left-wing loon who honestly thinks that he’s unbiased and neutral.

Peter, you’re a disgrace to your family.

What say you, Peter?

Is that crickets I hear? Yep.

And, no, I didn’t vote for Trump. His personality is very unlikable. He’s not my favorite person. But, that doesn’t change the fact that many fake stories were created about him.

No, he’s not like Hitler. Hitler never abided by a Supreme Court decision. He’d execute any judge who didn’t do his bidding.

Have a nice day. 🙂

No, she is a dumbass

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it form? Cultic Studies Review, 7(3), 199–224.
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Today, 7(1), 4–7.
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relationships. Berkeley, CA: Bay Tree Publishing.
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brainwashing in China. Chapel Hill, NC & London, UK: University of North Carolina Press.
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and the new global terrorism. New York, NY: Henry Holt.
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psychotherapy. New York, NY: W. W. Norton.
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management. Hove, East Sussex, UK: Routledge.
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growth in the human personality. Guernsey, Channel Islands: Guernsey Press.
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Penguin Books.
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your healing. London, UK: W. W. Norton.
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and London, UK: Routledge.
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San Francisco, CA: Jossey-Bass.
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Gillie Jenkinson, PhD, MA, and UKCP-accredited psychotherapist, specializes in working
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published author, including coauthor of Chapter 13, Pathological Spirituality, in Spirituality
and Psychiatry, RPsych Publications, 2009. She is the mental health editor for ICSA Today.
For her doctoral research, Dr. Jenkinson conducted a qualitative, constructivist, grounded-
theory investigation into what helps former cult members recover from an abusive cult
experience. Her dissertation is entitled Freeing the Authentic Self: Phases of Recovery and
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society. For example, foreigners in the cult meant those outsiders not included in the
group’s enlightened state and therefore of no value to members. James had been
told not to think these issues through in the group, but just to accept them and
meditate; so altering how he approached these issues proved vital to his recovery
and to regaining control of his mind and moving on. Explaining the meaning to me
and coming up with alternative meanings also helped James “chew over” the
language of the group, and helped him halt being triggered into a trance state.
The case of James illustrates how any counsellor might begin the counselling naively, in the
usual way, with the client telling his history, but without realizing that doing so may well be
overwhelming and destabilizing for the client. Just telling the narrative of the story therefore
can be unhelpful, overwhelming, and too intense for the client, especially in the two hourly
intensive sessions. So it is important for the therapist to mix the empathic listening with
psychoeducation.
Research into working with survivors of trauma supports the view that it is less
overwhelming and easier for them to process trauma if they feel safe, both with the
therapist and internally (Herman, 1992). Sometimes, therefore, it is necessary to delay the
telling of their story until their symptoms are under control or, as suggested above, they
can tell it in a different way (Rothschild, 2010). I address trauma further later in the
chapter.
Other Key Areas of the Jigsaw Puzzle
In the following subsections, I explore the key areas of the jigsaw that arise with most
former members: influence, cult leader, anger and rage, trauma and triggers, and
spirituality. Addressing these pieces is important in helping former members normalize their
cult experiences because they help explain both the cult dynamics and the individuals’
feelings.
Influence
Influence is when one person or thing causes another to act in a way that he perhaps would
not have thought of if the other person or thing had not influenced, or in some cases,
compelled him to do so. In his research into understanding the psychology of compliance,
Cialdini (2001) decided to investigate the “compliance professionals”—that is, those who
successfully influence others (p. ix). Cialdini provided evidence showing how certain “fixed-
action patterns” (p. 3), which are an almost involuntary human response to certain triggers,
occur in relation to influence. He also identified six key principles of such influence:
reciprocity; commitment and consistency; social proof; authority; liking; and scarcity. He
examined each influence “as to its ability to produce a distinct kind of automatic, mindless
compliance from people, that is, a willingness to say yes without thinking first” (2001, p. x).
People are influenced much of the time, such as through television, the Internet, at school,
and so forth; and influence, to one degree or another, is everywhere (Dubrow-Marshall,
2010a). Cialdini’s research highlights how we are all vulnerable to influence, and his model
of influence is relevant and useful to former cult members. I will explicate the two aspects
of influence I reference most often in my therapy, the law of reciprocity and authority. I
suggest that readers purchase Cialdini’s book for a full explanation of all the patterns.
The Law of Reciprocity
The law of reciprocity applies when someone does us a favor or gives us something for free
and we feel we must reciprocate: Charities send us a free pen in the hope that we will give
them something back. Such a favor is often the first step into a cultic group—for example,
with a free meal, friendship, salvation, or some such thing—and cults often offer what for
some is the greatest favor of all (Martin, 1993). This was true for Clarissa, who came to feel
that the group’s offer of comfort and healing after her boyfriend’s death, and salvation from
hell, were huge favors; and the hope that the organization would fulfill these promises kept
her in the cult for many years. The law of reciprocity also was relevant in Jenny’s situation.
Case Example: Jenny
Jenny (age 62 when she came to see me), had moved to a new town and had not had
time to make friends because she was busy adjusting to her new life. Pleasant people
from a local religious group kept calling at her house; eventually she gave in and
accepted their friendship, allowing them to help her in practical ways. This free help
caused Jenny to feel she ought to reciprocate and attend their religious services
because they had been so kind—and they were insistent that membership and the
religious practices would be beneficial to her and her son, who joined with her.
In retrospect, Jenny deeply regretted her decision to attend because, once she
became a member, the behavior of church members became increasingly bullying
toward her. They eventually poisoned the mind of her son against her and prevented
her from seeing him once she left the group and he remained. She was a broken
woman when she left the group, and it took many years before the two were
reunited. It was only after she got her son out of the group that she was able to begin
to think about recovering. The experience left a deep, dark mark on the whole family,
and Jenny later came to regard the group’s recruitment techniques as deceitful and
tantamount to grooming.
Most cults have a hierarchy with an authoritarian guru, leader, or group of leaders at the
helm (Lifton, 1999); so the issue of authority is key. In many cults, if not all, the guru or
leader is viewed as a higher being of some sort. This scenario leads me into Cialdini’s
principle of authority as a source of influence.
Authority
Cialdini’s (2001) research shows that human beings are wired to obey authority—which
includes someone who is dressed in a particular way, such as an individual attired in a
business suit, a priest or guru’s garb, or the white coat of a doctor or scientist. Cult leaders
take advantage of this tendency.
Case Example: Clarissa (cont’d.)
Clarissa told me how she felt that the leader of her cult had to be obeyed no matter
what because he had told her he was especially chosen by God, and there would be
dire consequences if she did not obey him. The consequences were said to be
spiritual, but I suggested to her that they were psychological because she was
induced to do what she was told, like a child, and she lived in terror of the
consequences of disobeying. She began to undo this terror both by coming to
understand that she was wired to obey authority and also by investigating the profile
of a typical cult leader, which is the next piece of the jigsaw I explore.
Cult Leader
To understand the profile of a cult leader, I adopt categories from Anthony Storr’s book Feet
of Clay (1996), in which Storr clearly explains the “guru mentality.” I have created on a
handout a checklist of the attributes Storr set down. This checklist allows clients to critically
appraise their cult leader, with the aim of reducing him to the level of human so they can
understand the leader’s humanity and possible psychopathology. I commend the book
because Storr has brought a balance to his argument by also exploring “good gurus” and
those to whom it is safe to turn. This aspect is important because becoming polarized to not
trusting all leaders as a result of idealizing the cult leader is counterproductive (Jenkinson,
2015).
Case Example: Clarissa (cont’d.)
Clarissa was amazed to learn that many gurus have had a mental breakdown in their
lives (Storr, 1996), that they are narcissistic and sometimes narcissistic personality
disordered (NPD), grandiose, and that their main aim is subjugation (Shaw, 2014).
She realized that the leader of her cultic church very much fit these criteria, even
though he was not a guru but a pastor who claimed he was chosen by God to heal the
world. She therefore found this exploration helpful and began to stop feeling so guilty
and blaming herself. This process resulted in her feeling angry at the way she had
been deceived, manipulated, and abused.
This leads us into the next piece of the jigsaw, anger and rage.
Anger and Rage
Case Example: Clarissa (cont’d.)
As her TA-PCC progressed, Clarissa began to name her experience as a cult (a
conclusion she came to for herself), and she began to feel angry. She had been told
that “anger is a sin” and therefore suppressed the feelings whenever they came up.
She did this by praying and singing Church songs. (Others, such as James/Sachit,
learned in the group to meditate and suppress their angry feelings.) I suggested to
Clarissa that anger is another feeling that needs to be accepted and processed, and
we looked at how the things she had been told in the cult were designed to shut her
down and suppress these feelings (and weaken her).
I explained to her that the technique to suppress is an aspect both of thought-reform
doctrine over person (in which the doctrine takes precedence over the individual’s
human rights) and dispensing of existence (in which one’s right to existence, at least
as a worthwhile person, may be withdrawn [Lifton, 1989]). I explained that anger
helps us to know what we think, to set our boundaries and to keep ourselves safe, to
help us see the line between ourselves and others, and to know whether or not we
are being abused. I suggested, therefore, that she view anger as a positive emotion
(Parker Hall, 2009).
Because this perspective was quite different from the cult teachings, it took a while
for Clarissa to chew over the idea and come to her own conclusions about it. To make
that easier for her to do, I suggested we separate anger from hot and cold rage, and
that we look at rage as an emotion that results from trauma, which needs to be
healed by facing the trauma that caused the rage (Parker Hall, 2009). I explained to
her that hot rage is focused outward toward others and cold rage is focused inward on
ourselves; and that in her case this was illustrated by her feelings of guilt, shame,
and self-blame. I suggested to her that, in the cult, the leader projected his rage onto
the cult members, and they all, in turn, projected the group rage out to the world
outside; this projection was evident in their seeing society and outsiders as having no
value, being sinful, and so on (Lifton’s dispensing of existence).
As we worked through the Thought Reform sheet and the different areas of the jigsaw
puzzle, Clarissa’s cult experience started to make sense to her. As she began to
understand, she allowed herself to feel her feelings, be angry, address her trauma,
and heal her rage. To do this, she needed help to go against the belief that anger was
wrong, and I helped her to redefine the word for herself. She learned that anger can
be the fundamental component to healing, and so can be a positive emotion.
Trauma and Triggers
Case Example: Clarissa (cont’d.)
Clarissa described that she would fluctuate from feeling overwhelmed, anxious, and
shaky, as if she was having panic attacks, to feeling low in energy, numbed, and
depressed. We identified that she was moving from the state of hyperarousal (fright-
or-flight response) to that of hypoarousal (freeze response), and that these states
were often in response to triggers. Our exploration led us back to thought reform and
often loaded language (Lifton, 1989; Shaw, 2014). Clarissa learned that certain words
took her back to her CPP/Sarah’s mind-set and therefore triggered a sense of panic

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giving the client handouts and discussing them, and occasionally watching TV programs, on
DVD or the Internet, that explain or illustrate the dynamics of cults. As the TA-PCC model
developed, I decided to mix my metaphors and adopted the idea of jigsaw puzzle pieces to
represent the layers. Although it is merely a metaphor, this idea has come to represent the
TA-PCC model. The aim is to aid understanding and offer therapeutic support that results in
the unlayering of the CPP. It is, therefore, important that the therapist understands the
psychoeducational areas, including thought reform, and can apply that understanding to the
client’s situation.
Different Belief Systems
One challenge therapists face when working with former cult members is that the culture,
practices, and beliefs of one cult differs from another. Cults may be political,
psychotherapeutic, religious, spiritual, New Age—in fact, any group or human relationship
may become cultic. Shaw (2014) has noted that “It can be quite astonishing to learn how
similar the relational dynamics of leader and follower are from group to group, regardless of
how outwardly different the group, its ideology, leaders, and followers may be.” (p. 49). I
agree, and have observed that most groups that can be defined as abusive cults
operationalize similar psychological strategies to control their members. And so I think in
terms of the packaging of the cult being different, but the psychological dynamics being
similar or the same.
The interactive and flexible nature of TA-PCC allows the counsellor to apply the approach to
former members of most types of cults because, as they discuss the different
psychoeducational areas or jigsaw pieces, clients will say whether or not each is applicable
to their experiences, or the therapist can gently challenge their blind spots if that seems
applicable. This process further encourages critical thinking and empowers clients. It also
alleviates the pressure for therapists to know about the culture of every cult, which simply
is not possible. Former members from the same group can never have exactly the same
experience, and counsellors who think they know about a particular cult may make
assumptions and miss certain aspects of cult life that are particular to an individual client.
TA-PCC allows clients to explore their own experiences of the cult within a framework, and
counsellors to continue to learn about groups’ practices and culture with an open mind and
from individual clients’ perspectives.
Setting the Scene: Client Case illustration—Clarissa
I now illustrate the process of setting up TA-PCC with a composite case study of Clarissa (age
42), although this process would apply equally to a client of any age or gender.
Case Example: Clarissa*
Clarissa had read about me on my website and left a message on my confidential
voice mail. I called her back, established e–mail contact, and arranged a time for an
informal chat, which took place a week later. The purpose of this conversation was
to: make contact and informally assess one another, and for me to make sure Clarissa
was a genuine caller; make an initial assessment of whether she was well enough to
engage in therapy; and begin to establish rapport for further work, should that ensue.
Clarissa’s reason for contacting me was that she wanted to clarify whether the group
she had left some 5 years earlier was a cult. She also wanted help addressing her
mood swings, depression, and confusion, which she thought resulted from her time
in the group.
When we spoke at the agreed time, I described my service and assured Clarissa that
she could ask me any questions about my training and what I offer. I did this because
some former members report having been deceitfully recruited (Martin, 1993)—that
is, they thought they were joining one type of group only to find later that it was quite
different from that advertised. Because many former members have been expected
to take others at face value and have had their trust betrayed, I consciously
encourage potential clients to question me. I offered to provide a reference if Clarissa
required one (she did not). I remained aware that I must be realistic about what I
could offer, and did not make inflated promises or assume successful outcomes.
Assessment
Clarissa decided she was interested in attending TA-PCC, and she was able to pay (I
sometimes offer a reduced fee or concessionary slot for those who struggle to pay).
It was important that we meet, if at all possible, before she attended TA-PCC; she
lived only a 3-hour drive away, so she decided she would come and meet me for a
formal, qualitative, 2-hour assessment session. (If someone lives abroad, we arrange
a video conferencing session before they actually attend.) Clarissa and I met at a
prearranged time 3 weeks later, and in that session I gained further information,
including
—How she was recruited into the cult. At 27, Clarissa had been spiritually curious and
was handed a leaflet about a lively local church. She quickly joined a live-in
community and worked for them for 10 years. Her name was changed to Sarah in the
cult, and this name came to signify her CPP.
—What her life was like before joining, including family relationships. Clarissa had
had mainly a stable life, although she had experienced some bullying at school. The
most significant factor for her at the time she joined the group was that she was
grieving for her boyfriend, who had been killed in a motorbike accident. She later
realized that the church had taken advantage of her when she was vulnerable because
representatives promised emotional healing and unconditional love, but neither
promise was fulfilled.
—How she had left 5 years previously. Clarissa had been cast out of the group because
of her “rebellion”—she had questioned the leader and his practices. Although she felt
relieved to have left, she also felt guilty and that she was a failure. It is important to
explore and understand the impact of the manner of one’s leaving a cult because that
will have different treatment implications (Lalich & Tobias, 2006).
—What her support systems were, including her current relationship with family and
friends. Clarissa had been cut off from her family and had waited a year after leaving
the group before she reestablished contact with them because she had been so
ashamed of the hurtful way she had treated them, rejecting them and telling them
they were going to hell because they were so sinful—things she also was being told
by the group. Her family welcomed her back, but they did not understand what had
happened to her.
—Whether she had seen a psychiatrist or had a mental health diagnosis. She had not.
Clarissa had seen two counsellors. One was kind but ineffective because he did not
understand what she had been through in the cult; and one kept trying to take her
back to her upbringing, implying she had been sexually abused and that this was why
she joined a cult. This counselling had been unhelpful and had destabilized her further
because she felt the only solid part of her (her precult personality) was being
undermined.
—Whether she was on medication. She was not.
—How she might respond to the intensive nature of TA-PCC. I enquired about any
other issues that might be relevant to Clarissa attending TA-PCC. She felt she was
stable enough to attend, but decided to ask an understanding, empathic friend to
come with her for support and company, and to explore the beautiful countryside with
her between sessions.
I requested that Clarissa tell her doctor she was attending TA-PCC because she had
seen him for depression a number of times over the years. This communication, in
addition to her attending with a friend, added another layer of support and safety. I
gave her my Beginning of Face-to-Face Counselling sheet to complete, which enabled
me to see at a glance the issues she was dealing with and also helped me to monitor
the effectiveness of TA-PCC. This sheet included questions related to many aspects
of Clarissa’s life, including practical mental health and cult-related issues. The sheet
asked her to identify whether the issue had been a problem for under 6 months, more
than 6 months, or continuous. It also included cult-related, trauma-related, and
practical questions. Then, when we finished the counselling, I sent her an Ending of
Face-to-Face Counselling sheet with similar criteria listed, for her to complete. Her
follow-up responses provided a useful measure of change. A number of counselling
services local to me also use this same questionnaire.
Once Clarissa confirmed that I was the right person to work with her, and I
ascertained that she was stable enough to attend, we agreed on dates and times. I
asked for payment of one-third of the cost, which was nonrefundable because the
time was set aside for her and therefore I could not work with anyone else. This
arrangement was covered in an Agreement for TA-PCC and was clear to her from the
outset (see the Agreement for TA-PCC section that follows). I was clear with Clarissa
that, if I cancelled, I would refund the full amount. It is important to be clear about
money matters because many former-member clients have been taken advantage of
in relation to money in the cult.
Accommodations
When clients decide they want to work with me, I give them information about
accommodations in the area and links to local accommodation websites. They stay in
a bed and breakfast, hotel, or holiday cottage. It is better for clients to find the
accommodations that suit them and their budget, rather than for me to try to make
arrangements for them; although when clients have come from abroad, I have given
more advice and have sometimes checked out a property for them. Some clients have
offered the feedback that, after the intensity of their days in the group, they prefer
the option of finding their own accommodations and not being with other former
members. Clarissa decided to stay in a holiday cottage with her friend.
Agreement for TA-PCC
Clarissa and I discussed my counselling agreement, which sets out the boundaries,
ethics, and expectations of the TA-PCC. These details include the cost; cancellation
policy; confidentiality agreement, including when that might need to be broken, such
as for child protection or if the client or another person is in danger of harm; list of
next of kin to contact if the client should become ill while attending; and information
about the client’s doctor, psychiatrist, or both. This clarity is necessary with all client
groups; but for former-member clients attending TA-PCC, it is essential. Producing
an agreement is regarded as good practice in the United Kingdom; it is not a legal
document but serves as a guideline for how I work. Some client’s fear the agreement
will be controlling and so struggle with it, but no one has ever refused to sign it. Many
find the clarity helpful, and I work hard to ensure that they give me honest feedback
about it.
I asked Clarissa to tell me if there was anything she was unhappy with. She was
worried I might contact her doctor without her permission, and I reassured her that
I would tell her if I found it necessary to do so. This understanding was so that she
did not feel I was taking the power out of her hands. If a client requests changes, I
usually make them as long as they are compliant with my code of ethics.
Focus and Goals for TA-PCC
I asked Clarissa what she wanted the focus of the TA-PCC and the outcome to be. I
explained to her that this information would then guide the work we did together.
Because we would not be able to address everything in her life, it was important that
she decide what she wanted to address, this understanding would make the therapy
process more manageable. Clarissa was unclear what she wanted to cover because
she felt so confused about what had happened to her, so I suggested that she decide
on an overall objective. She decided on “I want to understand what happened to me,
to get rid of the guilt; and I want to feel happier.” I explained that I could not
guarantee the outcome, but that I would do my utmost to address her wishes. This
focus then guided me as to which areas of the jigsaw puzzle we might cover.
The Counselling Environment
When the day arrived for Clarissa to start TA-PCC, I ensured that my consulting room
was warm and tidy, smelled nice, and had some greenery and flowers in it. We would
be spending a good deal of time in that environment, and it was important that
Clarissa felt comfortable and safe.
Because there is a power imbalance inherent in counselling (UKCP, 2009), it also is
important that former-member clients regain a sense of personal power by making
as many choices as they can; one such choice is where they sit during the therapy
sessions. I see the therapeutic encounter as a setting for these choices to occur:
Clients can practice exercising their power with me in benign ways. If I see a danger
of a client becoming abusive, which has only happened on very rare occasions, I will
endeavour to challenge her and help her to process what is happening; I also will
seek extra supervision.
In some cases, the client will attend the initial sessions with family, a friend, or
whoever has come with them for support and to increase the client’s sense of safety.
Former members often mistrust their own judgement and feel safer having a trusted
other alongside to help them judge whether or not I am trustworthy. Or a family
member who has lost his child or sibling for many years may also wish to check me
out. I am flexible about when the client wants her supporter to be present, although
I usually encourage the client to work with me alone once she has gotten used to me.
Clarissa did not want her friend to attend with her and felt safe enough with me on
her own.

NXVIM was all about Keith’s ego and his pleasure. Nicki is not the only person he conned. Just imagine what Keith could have become if he had put his talent for persuasion into something constructive.

Keith’s cult can try as hard as they like, but they are wasting their time. He is not getting out of jail. Hopefully they will wake up and move on with their lives. Until then I advise avoiding them.

She’s just blinded by emotional attachment, which is ironic, since NXIVM philosophy effectively took from the Buddhist philosophy of attachment as its own.

She has bound the integrity of her being to a useless vow which she doesn’t see as such, but which is her prerogative. However, this doesn’t deny the fact that her objective discernment is lacking. And this is dissonant to her thought processes, and so she doubles down with only what concords with her current state of being because if she doesn’t, she will have to lose herself and all she believed in to find herself again.