In this article, the author defines the religious security of the Russian Federation. The author of the article also puts forward the idea of the need to study the place of religious security in the national security system of the Russian Federation, as well as its constitutional and legal foundations.

In offered article the author makes definition of religious safety of Russian Federation. Тhe author of the article also puts forward the idea about the necessity of research of a place of religious safety for the system of national safety of the Russian Federation, and also its constitutional-legal bases.

Key words (Criterions):

constitutional-legal - constitutional

religious crimes- religious crimes

religious safety - religious safety

religious sphere

national security - national security

For the first time, legislators in Russia started talking about religious security in the context of national security in the mid-90s of the last century. An example is the appeal of the State Duma of the Russian Federation “To the President of the Russian Federation about the dangerous consequences of the influence of certain religious organizations on the health of society, families, and citizens of Russia” dated December 15, 1996. This appeal suggested “ consider religious security Russian society an important national security priority along with military, political, economic, environmental and social" The reason for this appeal was numerous facts of anti-social and anti-state activities of some religious associations, which is a direct threat to the national security of the Russian Federation.

Today, there is numerous evidence that some religious associations are actively used as a cover and often as an instrument for the activities of foreign, in particular Western, intelligence services on the territory of the Russian Federation.

In confirmation of the fact that the religious sphere in the West has always been given high importance in strategic planning, including when planning military operations, the following statements can serve.

In 1941, when developing plans for the destruction of the USSR, Goebbels wrote: “We can crush the Red Army, we can chop off huge territories from them, we can stop their factories, but until we put our own priest in every village, until they let us divide by faith, this people will in any case be able to rise from the ashes.” Former assistant to the US President for National Security Z. Brzezinski stated: “After we ended communism, our main enemy is Orthodoxy...”.

In 1997, a meeting took place between Patriarch of Moscow and All Rus' Alexy II and US Secretary of State Madeleine Albright. The only task that Albright set for herself at the meeting was to ensure that foreign religious associations have complete freedom of action in Russia, which is proof that and today Western states in their anti-Russian activities are not last resort rely on the religious sphere .

And this is not surprising, since, in our opinion, religious motivation in human activity is the most stable and strong, and the fate of entire nations often depends on it. We are convinced that in modern society the geopolitical potential of religion is underestimated, which threatens to approach us completely unprepared for the moment when the religious factor will decide the fate of the entire world community.

Thus, today we can say with confidence that the Russian national security system is vulnerable without identifying religious security as a separate institution.

In recent years, various authors have increasingly turned to the problems of religious security. In particular, the political, social, philosophical, and military aspects of this issue were studied. Attempts have been made to study the legal mechanisms for ensuring religious security. At the same time, the term religious security itself has not yet been introduced into scientific circulation and has no official definition., which is a complex and controversial issue. In addition, none of the researchers have practically studied the place of religious security in the national security system of the Russian Federation, as well as its constitutional and legal foundations.

In Art. 6 of the “National Security Strategy of the Russian Federation until 2020” contains the following definition of national security: “national security” is the state of protection of the individual, society and state from internal and external threats, which makes it possible to ensure constitutional rights, freedoms, a decent quality and standard of living for citizens, sovereignty, territorial integrity and sustainable development of the Russian Federation, defense and security of the state."

In the Federal Law of the Russian Federation “On Security” dated 03/05/1992 N 2446-1 (as amended on 06/26/2008) in Art. 1 contains a legal definition of security, according to which security is “the state of protecting the vital interests of the individual, society and state from internal and external threats.” The legislator further explains that vital interests are “a set of needs, the satisfaction of which reliably ensures the existence and opportunities for the progressive development of the individual, society and state.”

The legislator includes the following as security objects: the individual - his rights and freedoms; society - its material and spiritual values; the state - its constitutional system, sovereignty and territorial integrity.

Thus, the legislator distinguishes three levels of security objects - the individual, society, and the state, respectively, and religious security must be ensured at all of the above levels - at the level of the individual, society and the state as a whole.

In addition, in the Federal Law of the Russian Federation “On Security” in Art. 3 also provides a definition of a threat, which is understood as “a set of conditions and factors that create a danger to the vital interests of the individual, society and state.” We believe that in this set conditions and factors must include religious ones.

It should be noted that when studying all security problems, including religious ones, the problem of security threats arises as a fundamental one. An analysis of regulatory legal acts dedicated to security shows that “threat” is the starting point of all reasoning and definitions.

On this basis, we believe that religious security objects must be considered in connection with the threats that pose a danger to these objects.

Threats in this case can be defined as a set of conditions and factors that create a danger to the vital interests of the individual, society and the state in the religious sphere. The religious sphere includes all social relations where religion is a condition orfactortheir origin and existence.

In Art. 37 of the “National Security Strategy of the Russian Federation until 2020”, religious extremism, as well as the growth of criminal attacks against individuals, are highlighted as the main sources of threats to national security.

The Federal Law “On Combating Extremist Activities” dated July 25, 2002 No. 114-FZ [as of April 29, 2008] defines religious extremism as: “...incitement of religious hatred; propaganda of exclusivity, superiority or inferiority of a person on the basis of his religious affiliation or attitude to religion; violation of the rights, freedoms and legitimate interests of a person and citizen, depending on his religious affiliation or attitude towards religion; obstruction of the legitimate activities of religious associations, coupled with violence or the threat of its use; committing crimes for the reasons specified in paragraph "e" of part one of Article 63 of the Criminal Code of the Russian Federation;..."

Analyzing the above definition, we can conclude that religious extremism largely concerns the sphere of intolerance towards representatives of a particular religion, but then the activities of numerous Satanist associations, whose members commit a lot of different crimes, in particular sacrifices, remain behind the “brackets.” animals and people which we consider it appropriate to call religious crimes.

Concerning religious crimes, in particular, human sacrifices, then for a Satanist it does not matter who the subject of the assassination attempt is a believer, or even an atheist, anyone can become a victim. From this we can conclude that religious crimes, in particular, human sacrifice remains outside the field of religious extremism, but also poses a significant threat to society.

It must be noted that developing a list of threats to religious security in itself seems to be an extremely difficult task, which should be the subject of a separate study.

Also, threats within the meaning of the Federal Law of the Russian Federation “On Security” can be divided into external and internal.

Threats external to the individual in the religious sphere traditionally include violations of freedom of religion. As we noted above, a person may be in danger in the religious sphere even if this person has nothing to do with religion. In particular, people can suffer when an extremist religious association commits a terrorist act, or, for example, followers of a Satanist association can use almost any person as a victim. In both cases, the victims may be people who have nothing to do with religion, which, however, is unimportant for the subjects of the crime. Or, for example, in some religious associations, such rights of citizens as the right to physical and mental health, to have and raise children in a family, decent education, the right to property, etc. may be violated. But nevertheless, these offenses will relate to the religious sphere, since the conditions, motives and factors for their commission will be purely religious.

But, in addition, in our opinion, the individual is also threatened by internal endogenous dangers. For example, the danger of misunderstanding the laws of spiritual and religious life, which could result in the emergence of another inherently destructive religious association.

The state should be involved in the prevention and elimination of such dangers, since according to Art. 2 Federal Law of the Russian Federation “On Security”, it is precisely this that is the main subject of ensuring security.

In particular, the state can solve this problem by organizing high-quality religious education for the entire population of the country or, in some cases, by isolating from society persons who have a distorted understanding of religious life.

Society may be threatened by various kinds of dangers in the religious sphere. This, in particular, is the activities of various religious associations of extremist and destructive orientation of foreign and domestic origin. At the same time, special attention should be paid to the fact that the Federal Law of the Russian Federation “On Security” especially highlights the spiritual values of society among security objects. It is noteworthy that in the few works dealing with the problems of religious security, society in the narrow sense of the term is most often considered as an object of security, but often such objects of security as the state and the individual are not considered at all.

In particular, S.V. Kozlov defines religious security as “ state of stable existence, reproduction and original development of confessional traditions of all peoples of Russia". And further he explains that “the main object of protection in the course of ensuring religious security is confessional identity, which is based on stable systems of moral and value preferences. The loss of authority of traditional religious organizations leads to the fact that destructive religious experience gains unlimited influence on society. In this regard, not only the indisputable significance of religious traditions as a social constructive component must be recognized, but also the exclusivity of the religious experience of the nation whose security is in question.”

Despite the unacceptably narrow understanding of religious security proposed by S.V. Kozlov, we completely agree with him that the loss of the existence, reproduction and original development of confessional traditions poses a serious danger for Russia. This danger can be caused by both external and internal factors in relation to Russian society. Wherein negative impact on Russian society in the religious sphere can be twofold.

On the one hand, this is the activity of numerous foreign destructive religious associations, which can lead to a split of society into small groups based on religious principles, and on the other hand, this is the activity of inherently secular structures of foreign states, which, using religious factors, actively contribute to the process of maximum polarization Russian society in this area. But this question concerns the next security object - the state.

Today we can clearly state the fact that the dangers arising in the religious sphere can threaten the constitutional order, sovereignty and territorial integrity of any state and, in particular, the Russian Federation. A study of the internal documents of some religious associations shows that many of them strive for global domination or the creation of new theocratic states on the territory of existing ones. In this sense, a follower of such a religion will under no circumstances defend the interests of the Russian state.

Thus, we can conclude that religious security has the same objects as security in general: the individual, society, and state. At the same time, the state acts as the main subject of ensuring religious security.

Before formulating the final definition of religious security, let us turn in particular to the proposed definitions that exist in this regard.

A.I. Kazannik proposed to consider religious security as “ system of guarantees of freedom of conscience andreligions within the country, the state of protection of vitalinterests of the individual, society and state from religious extremism and spiritual aggression". But the system of guarantees of freedom of conscience and freedom of religion is component the legal basis of religious security, and therefore this definition can be considered not entirely correct.

EAT. Shevkoplyas suggests using next concept religious security: " state of protection of vital interestsindividuals, communities and states from religious extremism, occultism and spiritual aggression". In this case, in our opinion, the author narrows the list of threats to religious security, in particular, does not take into account religious crime, from which security objects need protection.

According to E.S. Suslova, religious security is “ Security from threats and protection of national interests in the spiritual sphere". In this case, as, indeed, with E.M. Shevkoplyas, in the proposed definitions it is supposed to protect objects of religious security in the spiritual sphere, which gives us a number of questions, in particular, what do these authors understand by the term “spiritual”.

As we mentioned above, the legislation of the Russian Federation has the term “spiritual”. In particular, it is used when defining one of the areas of national security in the Federal Law “On Security” when defining security objects at the societal level. In this connection, the question arises about the identity of the terms “spiritual” and “religious” and the question about the appropriateness of using the term “religious security”; wouldn’t it be more correct to use the term “spiritual security”?

It must be said that these terms are not identical. The term spiritual is more comprehensive in content than the term religious. The religious sphere (from the Latin religio - piety, shrine, object of worship) usually includes a worldview and attitude, as well as corresponding behavior and specific actions (cult), based on belief in the existence of God or gods, the supernatural. In addition to the religious component itself, the spiritual sphere usually includes music, art, philosophy and other objects of the world of culture, which, in fact, constitute the objects of security in other spheres, in particular information. Therefore, it seems to us more acceptable to use the term not spiritual, namely religious security.

Accordingly, E.M. Shevkoplyas and E.S. . It would be more correct for Suslova to use the term “religious” in the definitions they propose.

In addition, E.M. Shevkoplyas notes in his definition that security facilities must be protected from the occult, with which we agree. But occultism and various occult trends are part of the threats in the religious sphere, and there is no need to highlight them specifically in defining religious security.

Yu.V. Slastilina offers the following definition of religious security: “the state of protection of the right to freedom of religion from undue influence from other persons, religious associations and the state.” With this definition Yu.V. Slastilina unjustifiably narrows the list of objects of religious security to the right to freedom of religion, which needs protection.

But, in most of the definitions analyzed above, there are the objects of religious security that we have identified - these are the individual, society and the state.

Thus, based on the above reasoning, we can formulate the concept of religious security. Religious security is a state of protection of the vital interests of the individual, society and state from internal and external threats in the religious sphere.

In conclusion, it should be noted that various areas national security are closely interconnected and mutually complement each other. Each type of national security can manifest itself quite clearly in the sphere of action of the other. Religious security is no exception.

Thus, there cannot be military security if followers of religious associations used by foreign intelligence services for intelligence purposes penetrate into the armed forces. A person will never be safe if satanic organizations openly operate in a given society. Or you can’t talk about information security if there are religious associations in society that claim that TV and computers are tools of the devil. There are quite a lot of similar examples.

We noted that security also presupposes the possibility of developing a security facility. And in this case, the religious factor can also be decisive. Thus, modern experimental science could only emerge in societies dominated by Christianity. Whereas in societies with a different religious orientation, for example, in pagan ones, the necessary prerequisites for the emergence of experimental science were absent. And in modern society one can observe a certain correlation between the dominant religious worldview and the level of development of science and technology. A similar situation can also be observed in economics.

Thus, the religious sphere covers a huge volume of social relations, on the security of which national security as a whole depends. The modern world is giving rise to new threats to religious security that require comprehensive neutralization. In this sense, religious security is one of the key elements of national security and needs to be separated into a separate institution.

BIBLIOGRAPHY

1. Weber M. Selected works / Trans. with him. Comp., total. ed. and after. Yu. N. Davydova; Preface P.P. Gaidenko. - M.: Progress, 1990. - 808 p.

2. Kozlov, S.V. Legal mechanisms for ensuring religious security: dis. ...cand. legal Sciences: 23.00.02. - Rostov n/d: RSL, 2007. - 138 p.

3. Kuraev A., deacon. Tradition, Dogma, Ritual. Apologetic essay. - M.: Publishing House of the Brotherhood of St. Tikhon, 1995. - 416 p.

4. Nikiforov A.K. God is betrayed by silence. Voronezh: Publishing department of the Voronezh-Lipetsk diocese, 2002. - 210 p.

5. Slastilina, Yu.V. Freedom of religion in the Russian Federation: legal regulation and ensuring religious security: dis. ...cand. legal Sciences: 12.00.02. - Omsk: RSL, 1999. - 215 p.

6. Soviet encyclopedic dictionary / Ch. ed. A. M. Prokhorov. 2nd ed. - M.: Sov. encyclopedia, 1983. - 1600 p.

7. Suslova, E.S. Religion and problems of national security in the North Caucasus: dis. ...cand. Philosophical Sciences: 09.00.13 - Moscow: RSL, 2004. - 152 s.

8. Shevkoplyas, E.M. Criminal legal protection of freedom of conscience in Russia: dis. ...cand. legal Sciences: 12.00.08. - Omsk: RSL, 1999. - 194 p.

Resolution of the State Duma of the Federal Assembly of the Russian Federation dated December 15, 1996 N 918-II State Duma “On the appeal of the State Duma of the Federal Assembly of the Russian Federation “To the President of the Russian Federation about the dangerous consequences of the influence of some religious organizations on the health of society, families, citizens of Russia” // Collection of legislation of the Russian Federation. 1997. No. 1. Art. 52.

Quote by: Nikiforov A.K. God is betrayed by silence. Voronezh: Publishing department of the Voronezh-Lipetsk diocese, 2002. P. 60.

Decree of the President of the Russian Federation of May 12, 2009 N 537 “On the National Security Strategy of the Russian Federation until 2020” // “Collection of Legislation of the Russian Federation”, 05/18/2009, N 20, art. 2444.

It should be noted that this definition is much more specific than what was given in the “Concept of National Security of the Russian Federation”, which stated: “The national security of the Russian Federation is understood as the security of its multinational people as the bearer of sovereignty and the only source of power in Russian Federation". See: Decree of the President of the Russian Federation dated January 10, 2000 N 24 “On the Concept of National Security of the Russian Federation” // Collection of Legislation of the Russian Federation. 2000. No. 2. Art. 170; In addition, the “National Security Strategy of the Russian Federation until 2020” eliminates many of the shortcomings of the previous document, the “National Security Concept of the Russian Federation.” Thus, there is no longer talk about the harmful consequences for Russia of the expansion of only foreign religious associations, as a result of which religious associations of domestic origin that are dangerous to society were left out. The new document talks about the danger that religious associations in general can pose, without limiting their circle only to foreign ones.

Slastilina, Yu.V. Freedom of religion in the Russian Federation: legal regulation and ensuring religious security: dis. ...cand. legal Sciences: 12.00.02. - Omsk: RSL, 1999. - P. 75.

Science was born at the turn of the 16th - 17th centuries in Christian Western Europe. Despite the fact that some pre-scientific knowledge existed in other cultural communities, science was not born there. This was due to the lack of necessary conditions in them. And only Christianity had all the necessary conditions for the birth of a scientific picture of the world. In Christianity, it was testified that the world was created by God, therefore it is real and accessible to study, that the world is not evil, since it was created by the Merciful God, the God of Love. At the same time, the world itself is not God, therefore the study of the world is not blasphemy and not a desecration of the sacred, as it could be interpreted, for example, in ancient society. The world is one, because it was created by one God, which gives confidence in the unity of the laws operating in the Universe.

But all the above prerequisites turned out to be insufficient. All of them were present in some other religions, but, nevertheless, science could not develop there. They lacked faith that the world was sufficiently independent of God. For the birth of science, faith in God Love is necessary, Who gives the world the freedom to be itself. Such faith fully existed only in Christianity.

The prerequisites for the emergence of science existed in antiquity. But here, too, the sacralization of nature, its deification, made it impossible scientific activity. Here, too, man was not free in his actions in relation to the surrounding reality.

A similar thing happened in the Chinese tradition. The loss of faith in a single Creator led to the fact that the human mind could no longer lay claim to knowledge of nature.

And only in Christianity does the world, including the human world, have a much greater degree of freedom than in other traditions. See for more details: Kuraev A., deacon. Tradition, Dogma, Ritual. Apologetic essay. M.: Publishing House of the Brotherhood of St. Tikhon, 1995. 416 pp.; Tarasevich I.A. Christianity and the emergence of European science. Tobolsk, 2002. 68 p.

See for more details: Weber M. Selected Works / Trans. with him. Comp., total. ed. and after. Yu. N. Davydova; Preface P.P. Gaidenko. M.: Progress, 1990. 808 p.

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Federal Agency for Education

NOU VPO "Nizhny Novgorod Institute of Management and Business"

Faculty of Law

Department of Philosophy and Social Sciences

in the discipline "Life Safety"

on the topic: "Religious security"

Completed by: student

Podlesnaya Maria Petrovna

Scientific adviser:

Lukonin Alexei Nikolaevich

Nizhny Novgorod - 2014

Content

Introduction
Conclusion

Introduction

From ancient times to the present day, there has been a religious factor in intra- and interstate relations, which can be either positive, playing a consolidating, national liberation, peacekeeping role, or destructive, deepening the contradictions existing in society, infringing on the rights of national minorities, and chauvinism. In conditions of political, social and economic transformations, it is gaining increasing influence on processes in the state and becoming an integral attribute of public life. A peculiarity of Europeans, including Russia, is their commitment to Christianity and democratic values, but religion can either promote or hinder integration processes. Therefore, at present we can note increased attention to religion in the search for common features for the entire European community in many areas: in the axiological, political, legal, system of ensuring collective security.

Religious organizations, having control over significant material and human resources and having direct influence on the electorate, have now become an important element of the Ukrainian socio-political sphere. However, it happens that they defend not so much the interests of religion, society and the state, but their own corporate interests, and sometimes the interests of another state or its individual political forces. Historical experience convinces us that insufficient attention and legal regulation, as well as uncontrollability of the processes that occur in the humanitarian sphere, in general, and religious life, in particular, can lead to serious socio-political conflicts, and therefore, ultimately, pose a threat realizing national interests and strengthening national security.

Religious security: theoretical and legal aspect

I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; Let you have no other gods before Me. You shall not make for yourself an idol or any likeness of anything that is in heaven above, or that is on the earth below, or that is in the water under the earth; You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate Me, and showing mercy to a thousand generations of those who love Me and keep My commandments. (Ex. 20: 2-6) Bibliological dictionary: In 3 volumes - T. 2: K - P. - M.: Alexander Men Foundation. - 2002. .

The Holy Scripture reveals to us the highest value - God, who is the source of all good for man and society, and also indicates the path to achieve this good - obedience to the commandments of God, as a result and manifestation of love for one’s Creator. The Decalogue of Moses also indicates the sanction for disobedience to the Lord and His commandments - curse up to the fourth generation. Only God Himself can have mercy and save from punishment a person who has violated the commandments of God. And since no one can perfectly fulfill all the requirements of the Creator, not one of us meets God's standard of righteousness, then we all need Christ the Savior. This is the Christian basis for the prosperity and security of man and the entire society. As we see, it depends on meeting the biblical standard of our relationship with God. This relationship in modern, from the days of ancient Rome, terminology is called religion. This term has a Latin root: “religare” - to bind, “relegere” - to collect (Cicero), “religio” - piety, holiness, and denotes a person’s connection with the Absolute he recognizes, that is, God, through coordinating his life with the will of this Absolute , to achieve a certain good.

The totality of these benefits of the entire society represents national interests. Some of these interests relate to the religious sphere and are protected by the national security system. Threats to national security are existing and potentially possible phenomena and factors that pose a threat to the vital national interests of the country. Some of these threats, accordingly, relate to the sphere of religious relations

Relationships with religion should be considered only from the point of view of personal safety. But first, some statistics. As of January 1, 2010, 23,494 different religious associations belonging to more than 40 denominations were registered on the territory of Russia. Of these, centralized - 433, local - 22,176, spiritual educational institutions- 193, monasteries and farmsteads - 434, religious institutions - 258 Information about religious organizations registered in the Russian Federation // Religare.ru, 19.12.2009. Federal Law of September 26, 1997 No. 125-FZ “On Freedom of Conscience and Religious Associations” made it very difficult to identify sectarian communities among registered communities, but we can assume an approximate order of numbers, if there are about 800 sectarian organizations in France, and in Britain - around 2000. German researchers have calculated that " new to the gods" More than 2 million Germans pray with them.

The various sects can be divided into several main groups:

§ foreign Protestant movements (American ones are especially numerous);

§ exotic sects of non-traditional (“eastern”) persuasion - both foreign and Russian;

§ “new religions” - posing as “improved” traditional confessions (including “improved” Orthodoxy) or a successful combination of all confessions;

§ small occult groups, usually associated with psychics, magicians, sorcerers, etc.

§ Satanists.

How do sects differ from world religions? Experts usually name several main signs:

§ rigid internal organization; Moreover, personal subordination does not immediately become noticeable to a member of the sect - ultimately, the believer begins to be led not by God, but by the one who speaks on behalf of God; By the way, usually the complete structure of a sect is not known to everyone who is part of it;

§ personal cult of the head of the sect: as a rule, he calls himself the only one to whom the truth was revealed; under the pseudonym Maria Devi Christos, the head of the Yusmalian Marina Tsvigun declared herself “the living God” and the mother of the Universe in 1993; the official self-name of the head of the Japanese sect “the teaching of truth Aum” is His Holiness the Reverend Teacher Shoko Asahara; even little-known “prophets” do not deprive themselves of titles - so a certain El Oachim Monoshes modestly introduces himself as the Master of Universal Consciousness, etc.;

§ world religions preach the unification of people, sects sharply separate them (often hiding behind talk of universal brotherhood), and not only the rest of humanity, but also loved ones are declared “strangers”: only like-minded people become the sectarian’s family, and in some sects the worst enemy is declared mother and even long-dead relatives;

§ extensive economic requirements for an ordinary member of the sect; when talking about the uselessness of material wealth, it somehow still turns out that a person brings his own property (or even someone else’s) to the sect or works for the sect: sometimes this is the imposition of literature or tickets to religious shows on passers-by, sometimes prostitution, and in the Muna sect - there was even free work on his unique “collective farms” and factories. In 1995, German “teachers,” for example, received over 18 billion marks from the sale of shirts from their bodies and other wearable items alone.

The psychophysical technique of influencing people that sectarians use is very interesting. For example, such a technique as “love bombing” (by Moon): a person who carelessly gives his phone number to a benevolent preacher is literally bombarded with offers to come to meetings, seminars, etc. And if he comes, he is bombarded with compliments, surrounded by a dense wall of attention and love. The heart thaws, and the first “lessons” are easily laid into it.

Often “truths” are embedded in the human psyche, having previously treated his body with many days of fasting and lack of sleep, and exhausting exercises - “plastic prayers” or “meditations”. There is information that some sects use hypnosis and not yet entirely clear mechanisms, which can most accurately be called programming of people. There are also those who use drugs and other “chemicals” in rituals. The criminal methods of the Aum Shinrikyo sect, which became known in 1996, can be considered a typical variant.

Traditional sectarian technique - religious shows. Holy inspiration is given here as a psychophysical reaction familiar to any disc jockey to simple crowd control techniques (joint chanting, loud compliments to the audience, general swaying, holding hands, exposure to sound and light, etc.). Often, simultaneously with the shepherd on stage, the hall is processed by his associates, who now conduct individual conversations with the audience and agree on the next meeting Zhuravlyov V. “The End of the World” at the end of the tunnel. Neo-Buddhist sects: the reality of the threat // Man and the Law. - 2000. - No. 7 (8). - P. 58-61. .

Religious security technology

The confidence of the current Russian that any road leads to the Temple, that any “spirituality” is good, makes him defenseless against any guru who approaches him with any kind of “scripture” in his hand. This means that it is time not just to declare one’s sympathy for the “spiritual treasures of Orthodoxy,” but to make an effort to actually become acquainted with them.

And for this it is necessary to know some kind of “safety rules”, the observance of which is desirable when coming into contact with religious preaching.

Rule one. It is necessary to remember forever that “spirituality” is a two-faced word. It only points to inspiration as a source of knowledge or a source of motivation. But it does not guarantee the good quality of what exactly is communicated to a person. There is inspiration for good. There is an inspiration of evil. And the worst thing: dress-up games are a favorite pastime of dark spirituality.

Rule two. If you have not yet found the determination or inner experience necessary to enter a serious religious life, if you feel not only an atheist, but simply a person deprived of the gift of faith, still make your choice. Not in the sense that immediately, right now, read the Creed. No, choose and realize what you don’t want to believe in and what religious tradition you don’t want to be in under any circumstances. Try to say in your heart: “If I ever need to turn to God and to faith, I would like to pray like an Orthodox Christian, but I would not want to become a member of such and such sects.”

Rule three. Always ask your interlocutor to introduce himself. Faust's troubles became inevitable when he was satisfied with Mephistopheles' evasive answer ("What is your name?" - "Petty question!"). Don't be satisfied with the preacher's self-introduction (“We are the Church of Christ!”). Ask him to tell him more clearly about the history of his community, force him to clearly express his attitude to Orthodoxy. In this way you will protect your freedom of choice - for many preachers precisely want you not to notice at first that they are offering you a choice and renunciation of the traditional faith of your people.

Rule four. Keep in mind that a religious mission is often hidden behind purely secular names. If you are invited to free courses in English, it will almost certainly turn out that this is another sect that is simply going to read the Bible (or the Book of Mormon) to you in English, quietly explaining that you should live as you are told in these lessons. As a result, people pay for “free courses” with their souls, and then with money - because in most Protestant communities the principle of “tithe” applies: mandatory regular contributions for church needs. Another favorite cover is “ecological forums”, “communication schools”, etc. Steiner's pagan occultism is covered, for example, with the sign of the humanitarian movement "New Acropolis". The Muna sect operates under the guise of the International Education Foundation and the International Movement of Women for World Peace.

Rule five. Remember that the unexpected cordiality shown to you by your new acquaintances is not always a manifestation of sincere goodwill. You are not of interest to sectarians in themselves; It’s not what you have now that makes them happy. Often it's just the joy of new prey. The cordiality and delight they show you often goes beyond reasonable limits. But they have the same meaning - to tie you to yourself, to a new community, to new acquaintances. In the Moon sect there is a term that very accurately expresses the essence of these relationships with new acquaintances: “love bombing.” “Didn’t anyone tell you that you were so smart!”; “I’ve never met a more sensible girl in my life!”; “Where did you get such a knack for dressing!”; “It feels like you know incomparably more than what they give you at your school!”

Rule six. When talking with a preacher, try to find out not only what his faith has in common with other faiths, but also the differences. They may seem insignificant to you, but the preacher himself may insist on their insignificance. But in the end, if they are so insignificant, why did they separate themselves from the whole Church because of them? Remember the French proverb: “The devil is in the details.”

Rule seven. If the arguments of your interlocutor from a non-Orthodox community seem convincing to you, still hesitate to make a final decision. For example, if you are told that the Bible prohibits painting icons and praying for deceased parents, find a priest, or a person knowledgeable in the basics of Orthodox theology, or at least a relevant book, and listen to the arguments of the side accused by your new acquaintance.

Rule eight. Do not form your idea of a particular denomination only on the basis of anecdotes about the unworthiness of its ministers. Compare not the sins of people, but the fundamentals of creeds.

Rule nine. Do not consider talking about religious differences to be a manifestation of “religious fanaticism” or “intolerance.” A philosopher who explains how Kant’s teaching differs from Nietzsche’s philosophy will not seem to you to be a bearer of totalitarian consciousness! Studying the history of philosophy, limiting itself only to talking about the fact that Kant and Nietzsche were Germans, and in addition - philosophers and both wrote something on issues of faith - is a superficial and therefore useless activity. Studying the history of religion only to say that all religions called for peace and love is, in addition, an unsafe activity. The difference between religions is a historical fact.

Rule ten. When they tell you that Teacher such and such has found a way to unite all religions, pay attention to the strange circumstance that any preaching of unification first of all provokes another division. Remember that any such initiative really aims to get you out of your usual religious environment. Reverend Moon did not unite Christians and Hindus. He has only created a separate movement whose members are neither one nor the other and look down on ordinary believers.

Rule eleven. Recognize the right of each religious community to determine its own boundaries. If you hear that the Pope has declared such and such a teaching to be outside the scope of Catholicism, do not assume that you know Catholicism better than the Pope, and do not seek to correct it. In the same way, if you hear that Orthodox theologians do not agree with some teaching of the Pope, believe that they have an equally inalienable right to determine what is consistent with Orthodoxy and what is incompatible with it.

Rule twelve. Just be sober. Do not confuse the psychic enthusiasm that is natural during large gatherings, accompanied by loud music and energetic speech, with the sacrament of Christ's entry into the shrine of the human heart. If you find yourself at a meeting of sectarians, then at least do not go out in response to their final call to the stage to accept their “baptism.” After all, if you succumb to the crowd effect and, at the end of an exalted sermon, agree to become a member of a sectarian community, you will excommunicate yourself from the Orthodox Church Kuraev A. “Missionaries on the School Doorstep.” - M., 1995. .

religious security sect

Conclusion

And in conclusion, I would like to note a few more important tips from A. Gostyushin. The relatives of a person who has fallen into a sect must, first of all, not make the main mistakes: hope that it will “go away on its own,” waste time, and also sharply and rudely deny his new hobby. Instead, you can show the attractiveness of traditional values. Try to recall the attractiveness of previous secular interests, create a new joyful environment, awaken consciousness to reality, “ground” perception - including family events, travel, and general activities. Create a situation in which this person must urgently help someone, etc. Only after signs of doubt appear (for example, about the purity of the goals or the personality of the sect leader) can you very carefully - preferably using the example of another - begin to talk about why the chosen path leads to error. At the same time, you will have to hide your emotions and your personal pain.

Well, in order to have enough strength to rescue a person from a sect, from the very beginning you need to come to terms with the fact that it will take a lot of time, tune in to a difficult and long struggle - it cannot be different, because this is a real struggle for the soul of a person.

List of used literature

1. Federal Law of September 26, 1997 No. 125-FZ “On freedom of conscience and religious associations.”

2. Bibliological dictionary: In 3 volumes - T.2: K - P. - M.: Alexander Men Foundation. - 2002.

3. Gostyushin A. Encyclopedia of extreme situations. - M., 1999.

4. Zhuravlev V. “The end of the world” at the end of the tunnel. Neo-Buddhist sects: the reality of the threat // Man and the Law. - 2000. - No. 7 (8). - P.58-61.

5. Kuraev A. "Missionaries on the school threshold." - M., 1995.

6. Information about religious organizations registered in the Russian Federation // Religare.ru, 12/19/2009

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Religious security technology

Recently, the topic of religious education has regained its relevance. The reason for this was the notorious defense industry - there are heated debates around it. However, both its supporters and opponents, in my opinion, lose sight of one of the most important aspects of this issue.

Their argument is, essentially, about whether Orthodox Christianity is good or bad, or more broadly, whether religion in general is good or bad.

Obviously, in this form it is meaningless. This problem belongs to the “eternal questions” that cannot be solved either by voting or controversy in the media - everyone decides it for themselves, based on their own knowledge and experience.

Opponents of the military-industrial complex rightly fear that this subject, positioned as “providing knowledge about Orthodoxy necessary for an educated person,” could in fact turn into a one-sided apologetic praise of this religion, in fact, an advertisement for the Russian Orthodox Church.

However, they mischaracterize the dangers of this approach. They - at least many of them - present the matter this way: having seen the “priests” in class and heard that the Bible consists of the Old and New Testaments, the schoolchild will immediately believe and run to church at a cheerful gallop. In order to prevent such a sad fate, one should protect him not only from the military-industrial complex, but also from knowledge about religion in general, which in itself is absolutely unnecessary, and even harmful to an enlightened modern person.

It is clear that this approach to the matter finds very specific supporters. As well as the reasoning that “our country is multinational,” and therefore Jewish children can study Judaism in schools, Tatar or Chechen children can study Islam, and only Russians cannot study Orthodoxy.

In fact, the problem is not that the teenager will learn something about Orthodoxy in the OPK lessons - but that he will not learn the most necessary things.

Forbidding young people to be interested in religion is the same as forbidding the Volga to flow into the Caspian Sea. “Metaphysical intoxication” is a normal stage intellectual development; and in a society where religion is still quite influential and plays a significant social role, it is possible to protect a teenager from the “opium of the people” only by tying him to the bed. This is impossible, and it is not necessary. There are decisions that everyone must make for themselves and be responsible for their own mistakes - decisions about choosing a profession, a life partner, a worldview. On this matter, you can express your opinion, advise, convince - but you cannot use force or limit information.

However, a modern young man who is interested in religion and on a “spiritual quest” is at great risk. A risk that he himself is usually not aware of. Many people warn him about the dangers of promiscuous sex or drug use, but no one warns him that an incorrectly constructed spiritual life can cause him harm comparable to the harm from both.

On the contrary: religious preachers, as a rule, position their religion as the absolute truth, the center of goodness, love and light, the source of morality, the highest moral authority, etc., about no possible problems are not mentioned, and the slightest suspicion that following their religion carries some risk for the believer is perceived as an “attack.”

However, religious conversion is inherently dangerous. The adoption of a particular religion involves a serious change in the picture of the world, correction of personal ethics, and adherence to certain spiritual practices, including those affecting the deep layers of the psyche. These are serious and difficult changes that carry a great risk for mental health.

At the same time, the Tradition, which, together with a set of dogmas and rules, would provide models for practical handling of them in real life, has been destroyed in our country. As a rule, parents do not give a young person models of “religious behavior” and are not authorities for him in this area. In his relations with higher powers, he is left to himself - and to those people whom he chooses as his teachers. And age-related characteristics of the psyche, lack of life experience, little knowledge of people, youthful idealism and maximalism - all this makes him vulnerable to unscrupulous psychological impact. Simply put, it is very easy for him to fall into the hands of conscious or unconscious charlatans who will ruin his life.

It is naive to think that such charlatans are found only in totalitarian sects, and that, by listing the names of these sects or some of them external signs, you can save people from them.

Firstly, sects are constantly developing, changing, mimicking; secondly and, most importantly, even the largest and most “respectable” religious organizations are not guaranteed against the emergence of sects and sects in their own environment. Yes, yes, and the Russian Orthodox Church is no exception here.

The lessons of the military-industrial complex, even filled with the most intrusive propaganda, are unlikely to make an unbelieving teenager a believer. Information received in the classroom rarely causes such mental changes in students. The danger lies elsewhere. Such activities can fix the child’s attention on religious issues, arouse interest in religion, give impetus to “spiritual quests” - but at the same time they will not explain what religion is, “how to handle it” and what dangers may lie in wait. young man on this way.

About how exactly, in what volume and format, with what accents, etc. Schoolchildren should be given information about world religions in general and Orthodoxy in particular - one can argue for a very long time. And I don’t want to argue about this now.

But there are things that need to be discussed first. Anyway. In any course - be it defense industry, religious studies, history of religions or something else. In general, in any conversation about religion with children or young people. Regardless of the beliefs of the lecturer, regardless of the beliefs of the child (or his parents). This is something YOU NEED TO KNOW - just like a younger child needs to know not to stick their fingers in electrical sockets or talk to strangers.

These are the basic concepts of religious psychology and a kind of “rules of religious safety.”

I would formulate these rules (of course, in a draft version and very roughly) something like this:

1. If you want to join any religious organization, first read the fundamental texts of that religion. Read in the original or in a generally accepted translation (but not in paraphrase), if possible, without commentary. Do not be afraid that you will not understand something in these texts or will understand it incorrectly - misunderstanding can always be corrected. But this will form your own informed view of the religion you have chosen, and will give you a “foothold” that will help you in the future.

If any important points in these texts cause you misunderstanding or rejection, do not join a religious organization and do not make any commitments until you have clarified your doubts.

2. Do not perform rites and rituals whose meaning you do not understand. Don't do anything that makes you feel strongly about it. A good God - if he exists - cannot demand hypocrisy from you. He does not need pretenders or robots, but sincere, conscious followers.

They say that you should not take into account your mind (“reason”), feelings and sensations, or should “give up your will”;

They harshly insist on observing ritual actions that are incomprehensible or unpleasant to you, and instill in you a feeling of guilt for not performing them;

They cannot or do not want to explain the rational meaning of certain actions or prohibitions (but they say, for example: “To do this is against the will of God” or “This is necessary for you to prove your obedience”);

They interpret your questions and doubts as evidence of your “sinfulness”;

They restrict you from receiving information - for example, they declare it “sinful” or “spiritually dangerous” to read certain books or communicate with certain people;

They offer you to dramatically change your lifestyle, quit school or work, break with someone from your family or friends;

They argue that those of different faiths or non-believers are by definition bad people that they cannot be moral, lack conscience, etc., that for a believer communication and interaction with them is impossible, unnecessary or dangerous;

They show great interest in your sex life, ask you detailed questions about this topic, say things about sex that confuse or shock you;

Everything that happens to you is explained by “the machinations of demons” or something else like that -

This means that these people are trying, consciously or unconsciously, to harm you.

This does not mean that you should immediately abandon your chosen religion: what to believe in and whether to believe at all is only your choice. But this means that you CANNOT trust these people and obey their instructions. If you need personal authority, find yourself a real Teacher who will not cripple you.

4. If your religious life:

o Causes you to feel sad, depressed, afraid, constantly feeling guilty, self-loathing, alienated or hostile towards others;

o Leads to serious conflicts or problems in relationships with family and friends;

o Makes you longingly remember the times when you were an unbeliever

- this means that your spiritual life has developed incorrectly and is causing serious damage to your psyche.

If you continue like this, this damage may become irreversible. You want to get closer to God, but you are getting closer to a noose or a mental hospital.

The choice is yours. But you have been warned.

One can argue for a long time about what and to what extent “an educated person needs to know.” But from the presence or absence of knowledge about ancient Russian icon painting, a person will not die, will not go crazy and will not become unhappy. This is not a matter of vital importance. And knowledge about religious safety techniques, taught in time to young seekers of truth, can prevent many mental illnesses, broken families and distorted destinies.

Religious Security

The reader, I hope, has already noticed that there is no politics or ideology in our encyclopedia. We will also consider relationships with religion only from the point of view of personal safety. First, some statistics. At the end of 1995, about 12 thousand different religious associations belonging to more than 40 faiths were registered on the territory of Russia. The Russian law “On Freedom of Religion” has made it very difficult to identify sectarian communities among registered communities, but we can assume an approximate order of numbers, if in France there are about 800 sectarian organizations, in Britain - about 2000. German researchers have calculated that “new gods” are prayed to there are more than 2 million Germans.

It is also known that the Muna sect (one of the most powerful in the world) had its representatives in more than 50 cities of Russia. According to Western estimates, in Moscow and St. Petersburg alone it included about 20 thousand people. By the unceremonious manner in which preachers from various countries behave in Russia with its thousand-year-old Christian tradition, one can draw a conclusion about how they actually relate to other people’s faith and history.
THE DIVERSE SECTS CAN BE DIVIDED INTO SEVERAL MAIN GROUPS:
foreign Protestant movements (American ones are especially numerous);
exotic sects of non-traditional (“Eastern”) persuasion - both foreign and Russian;
“new religions” - posing as “improved” traditional confessions (including “improved” Orthodoxy) or a successful combination of all confessions;
small occult groups, usually associated with psychics, magicians, sorcerers, etc.
Satanists.

A seemingly harmless event - a visit to a sect out of curiosity - most often quickly turns a person’s life into an extreme situation. A well-developed method of managing a person leads to a loss of will and a complete change of interests. It is incredibly difficult to leave the sect; very often such attempts end in suicide or mental illness. It is believed that the time allotted for leaving is about six months. But as in protecting against most other dangers, the best measures here can be considered preventative.
How do sects differ from world religions?
Experts usually name several main signs:
rigid internal organization; Moreover, personal subordination does not immediately become noticeable to a member of the sect - ultimately, the believer begins to be led not by God, but by the one who speaks on behalf of God; By the way, usually the complete structure of a sect is not known to everyone who is part of it;
personal cult of the head of the sect: as a rule, he calls himself the only one to whom the truth was revealed; under the pseudonym Maria Devi Christos, the head of the Yusmalian Marina Tsvigun declared herself “the living God” and the mother of the Universe (!) in 1993; the official self-name of the head of the Japanese sect “the teaching of truth Aum” is His Holiness the Reverend Teacher Shoko Asahara; even little-known “prophets” do not deprive themselves of titles - so a certain El Oachim Monoshes modestly introduces himself as the Master of Universal Consciousness, etc.;
world religions preach the unification of people, sects sharply separate them (often hiding behind talk of universal brotherhood), and not only the rest of humanity, but also loved ones are declared “strangers”: only like-minded people become the family of a sectarian, and in some sects the mother is declared the worst enemy and even long-dead relatives;
extensive economic demands on the ordinary member of the sect; when talking about the uselessness of material wealth, it somehow still turns out that a person brings his own property (or even someone else’s) to the sect or works for the sect: sometimes this is the imposition of literature or tickets to religious shows on passers-by, sometimes prostitution, and in the Muna sect - there was even free work on his unique “collective farms” and factories. In 1995, German “teachers,” for example, received over 18 billion marks from the sale of shirts from their bodies and other wearables alone.

Often “truths” are put into the human psyche, having previously treated his body with many days of fasting and lack of sleep, exhausting exercises - “plastic prayers” or “meditations”. There is information that some sects use hypnosis and not yet entirely clear mechanisms, which can most accurately be called programming of people. There are also those who use drugs and other “chemicals” in rituals. The criminal methods of the Aum Shinrikyo sect, which became known in 1996, can be considered a typical variant.

How to protect your will and property from sects?

Without risking giving advice on such a special issue, I offer an abbreviated summary of the technique of religious security proposed by the Dean of the Orthodox University, Deacon Fr. Andrey (Kuraev). Of course, the advice is addressed primarily to the Russian (in particular, Orthodox) reader, but much here is useful for a representative of any other world religion.

RULE ONE. Always remember that spirituality is a two-faced word. Vysotsky sang: “not everything that is above is from God.” Not everything that speaks of spirituality leads to God. Not all religious paths lead to good.

RULE TWO. If you have not yet found the determination or inner experience necessary to enter a serious religious life, still make your choice. (For example - “If I come to faith, it will be Orthodoxy” or “I will be a Muslim”, “I will be a Catholic”). Immediately tell yourself what you don’t want to believe. More than a dozen years may pass, but if you, for example, decided (not even because of theological arguments, but simply because of family or national tradition) that you will be Orthodox, all these coming years you will be able to protect yourself from the intrusive proposals of sectarians .

RULE THREE. If they talk to you about faith, immediately ask your interlocutor to clearly introduce himself. Do not be satisfied with the name (such as the Church of Christ, the Church of Unification, New Holy Rus', etc.). If in front of you is “just a Christian,” ask him to clearly express his attitude towards Orthodoxy and icons. This way you will protect your freedom of choice and avoid direct deception: many preachers precisely want you not to notice at first that they are asking you to renounce the traditional faith of your people.

RULE FOUR. Sectarians often hide behind secular names and goals. Be especially careful if you are invited to a FREE English course: it is very likely that they will simply read the Bible or the Book of Mormon in English. Another favorite cover is “ecological forums,” communication schools, seminars on spiritual self-improvement, etc. Steiner’s occultism, for example, calls itself the humanitarian movement “New Acropolis”, and the Moon sect (which, by the way, is still called “Association of the Holy Spirit for the Unification of World Christianity” - although a special commission of the US National Council of Churches concluded back in 1975 that the teaching Muna has no relation to Christianity) loved to organize pedagogical seminars.

RULE FIFTH. When talking with a preacher, try to find out not only what his faith has in common with other faiths, but also the differences. If the differences are minor (the preacher can say so), then why separate from the whole Church because of them? Remember the French saying, “The devil is in the details.”

RULE SIX. Listen to more than just one side if the arguments of a certain preacher seem convincing to you. When you are told that the Bible prohibits painting icons and praying for deceased parents, find a priest or a person knowledgeable in the basics of Orthodox theology. Don't rely on incomplete knowledge.

RULE SEVEN. Do not judge this or that denomination only by stories about the shortcomings of its ministers. Compare not the sins of people, but the fundamentals of creeds.

RULE EIGHT. Do not consider talking about religious differences a manifestation of “religious fanaticism” or “intolerance.” A philosopher who explains how Kant’s teaching differs from Nietzsche’s philosophy will not seem to you to be a bearer of totalitarian consciousness.

RULE NINE. When they tell you that Teacher such and such has found a way to unite all religions, pay attention to the strange circumstance that by preaching unification, for some reason people are led primarily to isolation and division. Be able to notice the hidden goal - to tear you out of your usual religious environment.

RULE TEN. Recognize the right of each religious community to determine its own boundaries. If the Pope declares some teaching to be outside the scope of Catholicism, do not assume that you know Catholicism better than the Pope and do not argue with him. If Orthodox theologians do not agree with some teaching of the Pope, believe that they also have the right to determine what is consistent and what is incompatible with Orthodoxy.

RULE ELEVEN. just be sober. Don't give in to the crowd effect. Do not confuse the psychic inspiration that is natural during large gatherings with music and energetic speech with the sacrament of Christ’s entry into the shrine of the human heart. If you find yourself at a meeting of sectarians, then at least do not go out in response to their final call to the stage to accept their “baptism” - the consequences will be more serious than it might seem in a hall full of enthusiasts. Don’t rush to give your phone number and address to unexpected “friends.”

The dean of the Orthodox University supplements these rules with a simple sign by which one can distinguish the preachers of numerous anti-Orthodox Protestant sects: ask to cross themselves and kiss the icon of the Mother of God. The sectarian will refuse. And for many other sects (especially the exotic eastern sense), a clear criterion can be considered the question - why did Christ die on the cross and why was he called the Savior. A non-Christian will most likely say that Christ is one of the teachers who saves from ignorance and immorality. For a Christian, Christ is the Savior from non-existence, and this salvation comes at the price of the sacrifice of the Cross.

The relatives of a person who has fallen into a sect must, first of all, not make the main mistakes: hope that it will “go away on its own,” waste time, and also sharply and rudely deny his new hobby. Instead, you can show the attractiveness of traditional values. Try to recall the attractiveness of previous secular interests, create a new joyful environment, awaken consciousness to reality, “ground” perception - including family events, travel, and general activities. Create a situation in which this person must urgently help someone, etc.

Only after signs of doubt appear (for example, about the purity of the goals or the personality of the sect leader) can you very carefully - preferably using the example of another - begin to talk about why the chosen path leads to error. At the same time, you will have to hide your emotions and your personal pain.

Contact public organizations, uniting relatives of those who suffered from sectarians, seek help from priests. In Moscow, for example, a center for the rehabilitation of victims of non-traditional religions was created by Fr. Oleg (Stenyaev) and a group of parishioners of the Church of All Who Sorrow Joy on Bolshaya Ordynka. The catechesis department of the Moscow Patriarchate is also dealing with this problem.

And reliable information about Islam can be obtained at the Historical Mosque, which is located on Bolshaya Tatarskaya Street in Moscow.

Well, in order to have enough strength to rescue a person from a sect, from the very beginning you need to come to terms with the fact that it will take a lot of time, tune in to a difficult and long struggle - it cannot be different, because this is a real struggle for the soul of a person.

Kalinin V.N., Honored Lawyer of the Russian Federation, legal consultant of the Moscow Patriarchate

“Religious associations are separated from the state and are equal before the law” (Constitution of the Russian Federation, Art. 14)

“The Lord will have mercy on Russia and lead it through suffering to great glory” (St. Seraphim of Sarov)

“No society can exist without religion” (Michel Houellebecq. “Elementary Particles”)

Is it possible to assume that religious activity when professing a particular religion poses a threat to personal, public or state security, and violates the legally established rights and freedoms of man and citizen? It is not religion itself, nor the use of the right to freedom of conscience and religion, that causes alarm and concern, but religious organizations, movements, centers created by believers often in our time attract attention with manifestations of extremist, nationalist activities, including terrorism in its various actions: from explosions before infections spread. There are many reports of such facts.

The search has now begun global paths countering religious extremism, but no noticeable results have been achieved. This publication makes a modest attempt to draw attention to this problem, which deserves both deeper research and extensive publication.

The events of recent years provide grounds for considering the problem of religious extremism to begin with the Muslim religion, with Islam. Nowadays, interest in both the history and the modern state of Islam has increased everywhere. This is largely due to the terrorist manifestations of Islamic religious and religio-political organizations. The extremist activities of radical Muslim organizations have acquired international significance. The tenets of Islam do not interfere with the creation of Islamic banks, insurance companies, trade and other commercial structures, including in collaboration with non-Christians. The funds received, and considerable ones, are also spent on supporting the religious and extremist activities of Islamic organizations.

There are about a billion Muslims living on earth. After Christianity, Islam is the second most followed world religion. Islam forms an essential part of the way of life of the population of Muslim countries. Muslim families, as a rule, have large families. In Russia, out of 148 million people who make up its population, according to 1990 data, about 12 million are considered to belong to the Muslim faith. The Muslim community in Russia ranks second in terms of the number of religious associations. Conflicts and disagreements between them led to the disunity of Muslim organizations throughout Russia, where two main Islamic religious centralized organizations officially operate: the Central Spiritual Administration of Muslims of Russia, its chairman Tolgat Tadzhuddin (Ufa) and the Council of Muftis of Russia, headed by Ravil Gainutdin (Moscow) . Relations between these organizations are more than unfriendly: they are accompanied by mutual accusations of supporting Wahhabism and receiving material assistance from foreign Islamic centers associated with Wahhabist terrorist groups. It is quite understandable that such civil strife and the desire of many local Islamic religious organizations for autonomy are perceived unfavorably by Muslim believers and create a negative opinion in society. For the state authorities, discord in Muslim organizations is also not indifferent, since the problem of Islamic religious extremism and Wahhabism creates a certain tension for the country.

Modern Islam is many-sided and multifaceted, adherents of its many directions, movements and interpretations profess “peaceful” Islam, but there are others whose radicalism is closely associated with violence, terror, fanatical hatred of infidels, and manifestations of extreme nationalism. Being one of the world religions, Islam does not have a single organization, centralized hierarchy and jurisdiction and with one faith there is a great difference in the practice of Islam in different countries and regions.

Servants of the Muslim cult and, together with them, ideologists, theologians and propagandists of Islam use a variety of ways and means to effectively influence the minds, feelings and actions of Muslim believers. There are judgments about Islamic countries as states of war; there is even talk about a world war that can be unleashed by Islamic religious fanatics. There are regions where a generation of people is growing up poisoned by religious-terrorist propaganda. It will take a lot of time and effort to overcome existing stereotypes of thinking and convince them that terrorism is unacceptable for the lives of people of any religion.

The radical confession of Islam is brought to Russia by young Muslims studying abroad in Islamic educational institutions, as well as by foreigners who interpret Islam and Sharia in religious educational institutions differently from the traditional way among Russian Muslims.

Here is one example of this kind: 3 Turkish citizens arrived in the city of Oktyabrsky (Bashkortostan) to help Muslim brothers raise and educate children. In the created boarding house, children began to instill faith in Allah not within the framework of traditional Islam, but from the position of militant, radical nationalist Muslim beliefs, alien to the population of the republic. Having come to their senses, the authorities took the only correct solution- stop the activities of missionaries and expel them from Russia.

The holy book of Muslims, the Koran, instructs believers to worship and be in obedience only to Allah and his messenger, and this is accompanied by threats against non-believers and calls to fight the infidels. Despite the contradictory nature of the text of the Koran, it contains dogmas that are very harsh in relation to the “infidels”. Here is a call from Surah “Repentance” 3(3): “Give joy to those who do not believe (in Allah, the author) with a painful punishment; also in the same sura: “Fight those who do not believe in Allah...” 1. There is no doubt that fanatically believing adherents of Islam do not become tolerant of non-believers from such calls.

Literature of the 80s contains very scant references to Wahhabis. In the last decade of the 20th century. and in our time, there is a daily flow of information about violence and terror from Muslim religious organizations of the Wahhabi trend. Wahhabis consider their movement to be the main and sinless movement in Islam with the right to judge and punish “infidels” and wage jihad. The armed formations of the Wahhabis have the goal not only of achieving monotheism (direct, without intermediaries, faith in Allah), but also set political goals: establishing state power according to their own rules with the establishment of Sharia. There is information about the intention of militant Wahhabis to create an Islamic state in the Caucasus and restore Muslim-style power on the lands of the Crimean Peninsula. Money for the Wahhabis comes not only from Arab countries, their supporters trade in robbery and robbery, kidnapping people for ransom. According to the Muslim calendar the year is 1423...

In the teachings and practice of Islam, jihad occupies an essential place - the war for the Muslim faith, for the triumph of Islam. According to Muslim ideas, someone who died in jihad is declared a martyr - a martyr, who after death is destined for heavenly life, eternal bliss with black-eyed maidens (gurias) with all sorts of pleasures that do not exist in earthly life. Sometimes the suggestion is reinforced by drugs. Those who believe go to their deaths: human bombs have become weapons of the 21st century.

Jihad is considered a means of establishing Islam. In general terms, this also means armed struggle against those who do not profess Islam. Jihad requires extreme cruelty towards the enemy: adult men are killed or become prisoners, who can be killed (if they do not convert to Islam), freed for a ransom, or made slaves. A jihad warrior is prohibited from killing women and children. The concept of jihad changes in different historical periods, and yet the generally accepted interpretation of jihad is defined as an armed war against infidels, against those who do not believe in Allah.

Fanatic kamikaze martyrs who believed in Allah have mastered terror both on the ground and in the air and, according to expert analysts, are preparing for large-scale terrorist attacks on the seas and oceans, with the goal of destroying passenger and military ships and ports. Examples of this: the explosion of the American destroyer Cole in the Yemeni port of Aden, the explosions of two Sri Lankan passenger ferries, which resulted in the death of more than 400 people. Modern technical equipment is purchased for Islamic suicide bombers. Combat swimmers-demolitionists and human torpedoes, adopted by terrorists from the experience of Japanese kamikazes during the Second World War, also operate.

From what has been said, we can rightly conclude: Islamic extremism poses a threat to state, public, and personal security.

It is not only Muslim radical formations that undermine the peace and tranquility of people on earth - there are others too. Several years ago, the whole world became aware of a major terrorist attack by the Aum-Senrike religious sect in Japan. The activity of this sect also manifested itself in Russia. Not without the assistance of some high officials, the sect began to gather groups of followers who owed their fanatical faith to the spiritual teacher Shoko Asahara. The ban of the sect in Russia and the expulsion of several missionaries forced the groups to go underground. Many victims of this, if I may say so, religion come for help to Orthodox churches and rehabilitation centers in order to get rid of the pernicious spirit emanating from the preachers of the sect.

A case of biological terrorism in the recent past took place in the small American town of Dallas (Oregon, Wasco County). The religious community of Bhagovan Shri Rajneesh decided to establish its international headquarters there. Relations with local authorities were not in favor of the community, and legal proceedings began. At this time, over the course of one month, 750 people fell ill with salmonellosis in the town. A thorough investigation was carried out. It turned out that the source of contamination was vegetable dishes in a number of eateries. For a whole year they searched for the chain from the source to the spread of the causative agent of the disease. Finally, in a laboratory run by the community, they found a test tube with a pure culture of the bacterium - the causative agent of the very strain that caused the outbreak of the disease. The terrorists have been identified. A parallel operational investigation confirmed the guilt of two community members. The court sentenced them to imprisonment.

It would seem that Christian denominations are alien to mutual aggressiveness, especially leading to confrontation with the use of weapons, but not only history, but also our time knows that this happens. For many years, clashes between Protestants and Catholics in Ulster have not stopped, accompanied by riots, and sometimes shootings and arson. The efforts of politicians do not lead to stabilization and peaceful relations between the Catholic and Protestant parts of the population Northern Ireland. Clashes between the Catholic Irish Republican Army and Protestant terrorist groups either fade or flare up with renewed vigor. Interreligious conflict continues.

In Western Ukraine, interreligious conflicts reach the point of violence between Orthodox Christians and Greek Catholics - Uniates.

The Orthodox faith, and above all religious organizations within the hierarchy and jurisdiction of the Russian Orthodox Church, determine their activities in obedience to the law; in the charter, each organization of the Church undertakes to comply with the laws of the Federation and its subjects. The concept of relations between the Church and the state is formulated with sufficient certainty in the “Fundamentals of the Social Concept of the Russian Orthodox Church.” This document was adopted by the Anniversary Council of Bishops of the Russian Orthodox Church in August 2000. The “Fundamentals” states that “the Church not only orders its children to obey state power, regardless of the beliefs and religion of its bearers, but also to pray for it,” and then quotes from the Gospel: “That we may lead a quiet and tranquil life in all godliness and purity” (1 Timothy 2:2). The moral meaning of the state is seen as the “fundamentals” of limiting evil and maintaining good, while deifying rulers is excluded. And another very significant provision: “If the government forces Orthodox believers to apostatize from Christ and His Church, as well as to commit sinful, spiritually harmful acts, the Church must refuse to obey the state.”

Missionary activities in Russia are carried out annually by up to 1,500 missionary preachers from the USA, the Republic of Korea, Germany and other countries. The bulk of missionaries are sent by Protestant churches. Costs for this activity reach $1 billion per year. Missionary work became most acute in the Far Eastern region of Russia. Directly or indirectly, foreign missionaries create their own representation from the state, whose interests they actually represent. In missionary work, according to one researcher, in addition to piety of spirit, politics and patriotism should be noticeable. Missionary work often serves to use religious factors in solving state and political problems in foreign policy activities. In geopolitical terms, missionary activity represents an ideological expansion in relation to the population of a given region, influencing them in one’s own interests. Missionaries do not shy away from commercial activities.

In the wake of democratic reforms, the love of freedom also touched freedom of religion; freedom was mainly manifested in the creation and activity on the territory of Russia of new, non-traditional for Russia, sect-like religious formations. Religious formations that had been hidden from the attention of the authorities came to life and made themselves known. In response to the announcement of unlimited freedom of faith, namely, it was proclaimed by the law of the RSFSR in 1990 (repealed in 1997), missionaries of all stripes, foreign preachers not only of their faith in God, but also of certain political aspirations, including illegal, anti-state ones. The Liberal Democrats were pleased, but there was concern in society. Women's and youth organizations sounded the alarm and began to demand that the authorities limit the antisocial, immoral activities of sect-like formations.

70 years of general, forced, state atheism, which created a spiritual emptiness among the people, created a favorable environment for the fishermen of human souls, from benevolent Mormons to Satanists. The state has forgotten about its responsibility to ensure the protection of society from quasi-religious, sometimes openly extremist activities of groups, sects and organizations.

The authorities and society do not show due attention to the very serious problem of missionary activity in Russia by foreign religious organizations in the geopolitical aspect. Meanwhile, activities of this kind, both now and in the future, pose a certain threat to the state security of the country, its integrity, and the normal functioning of government bodies. A significant part of the missionary activities of foreign religious organizations poses a danger to the national interests of the country. Data have been published confirming the scope of religious missionary activity2.

National Security Concept of the Russian Federation ( New edition dated January 10, 2000) proclaimed “...countering the negative influence of foreign religious organizations and missionaries”3.. In the same place, among the main tasks of the Russian Federation in the border area, it is noted “... countering economic, demographic and cultural-religious expansion into the territory of Russia from other states." Let us wish the authorities activity.

Protection of the security of Russia from religious associations conducting propaganda and (or) agitation, as well as other activities that undermine the defense and security of Russia under martial law, is provided for in the Federal Law of January 30, 2002 “On Martial Law.” According to this law, the activities of such a religious organization must be immediately suspended by executive authorities.

The Basic Russian Law on Religious Organizations, adopted in 1997, with additions and amendments in 2002, warns a religious association of liability if its activities are carried out in violation of personal, public or state security. On the grounds specified in the law, the court has the right to suspend or prohibit the activities or liquidate such an organization. Such grounds according to the law are: violation of public safety and order, extremist activity, coercion to destroy a family, encroachment on the person, rights and freedoms of citizens, damage to morality, use of drugs, hypnosis, inducement to suicide, refusal (for religious reasons) necessary medical care, obstruction of compulsory education, forced alienation of property in favor of a religious organization. There are two more special circumstances: first, by means of threats to force one to remain in a religious association, contrary to personal desire to leave it, and second, to influence citizens to refuse to fulfill legal civil duties and induce them to take illegal actions.

In Russia, the Federal Law of July 25, 2002 “On Combating Extremist Activities” was recently adopted and came into force. The need for such a law began to be felt in the mid-90s, but only now, having overcome the opposition of some deputies, the State Duma of the Russian Federation adopted this law.

The law defines extremist activities as violent anti-state actions, the creation of illegal armed groups, carrying out terrorist activities, and inciting racial, national or religious hatred. Extremism also includes other similar illegal manifestations, as well as public calls for extremism, financing or other assistance in its implementation. The law covers associations of any religious affiliation, regardless of state registration, i.e. Both religious organizations and groups are responsible under the law. The law also applies to other organizations, associations and formations, except religious ones, as well as to individuals.

The law specifies measures to counter extremism, the rights and responsibilities of state bodies in relation to religious and other organizations that allow actions of an extremist nature. The list of such measures: from issuing a warning and issuing a warning to suspending the activities, banning and liquidation of a religious organization, in the latter case structural structures are subject to liquidation divisions included in this organization. The peculiarity of the law is not only in the severity of the measures that can be applied, but also in the fact that the mechanism for their implementation is prescribed. If the organization believes that it legal rights violated, she has the right to seek judicial protection. Now a “legal package” of legislation has been developed to counter extremist activities and create public peace in the country, prevent terrorist acts, and truly protect the rights and freedoms of man and citizen.

In the 80s In the Soviet Union, there were 32 departments of scientific atheism in universities and in a number of higher education institutions. Scientific research activities, according to atheistic science, were carried out by many dozens of doctors of science and hundreds of candidates. In our time, scientific atheism has fallen silent or taken on a different guise, becoming religious studies or freethinking, but without its former scope and without state support. Attempts are being made to recreate atheistic societies, but serious people do not join them. In fact: from the point of view of the law, converting people who believe into atheists is a questionable matter, and may even be anti-legal, since atheistic activity is directed against the right of a person and a citizen to profess one or another faith, i.e. against the personal right to be religious.

It is hardly possible to revive the former militant atheism, but crude attacks and calls from anti-religious figures to fight against religion, to establish the ideology of atheism in the country, although to a very weak extent, can introduce a certain amount of confusion into the public consciousness, but this does not pose a great danger.

The government and society are obliged to resist extremism and spiritual aggression; this is the duty of the state, which, by its highest purpose, is obliged to ensure the protection of the people. Religious beliefs are a personal matter of a person and a citizen, but they cease to be so when organizations are created that threaten the safety of the people among whom such organizations “work.” Here, for the sake of human security, society and the state, the authorities must act.

Notes

1. Koran. Per. I.Yu. Krachkovsky. M.: Publishing House of Eastern Literature, 1963.

2. Svishchev M.P. Missionary activity in the context of geopolitics. M.: Publishing house RAGS, 1999.

Sectology, false religions and superstitions

When wisdom enters your heart, and knowledge delights your soul, then prudence will guard you, understanding will guard you, to save you from the evil way, from the man who speaks lies... Proverbs of Solomon 2:10-12.

This information resource is mainly devoted to organizations that some people call “totalitarian sects”, others - “destructive cults”, others - “non-traditional religious movements”, but we will simply call them “sects”. The materials posted here will help you answer the question of what to do if your loved one has fallen into a sect. You will learn how sects differ from traditional religions, why Christians are “intolerant” towards sectarianism. In addition to the problem of sectarianism, the site also contains materials devoted to comparative analysis traditional religions, as well as other interesting and useful information.

All posted works are archived in ZIP, and for each of the works its size and format in which it is posted are reported. The main formats used are rtf, html and pdf. Some works are posted in several formats, for example, if it says rtf + html, this means that by downloading the file, you will find the same work in two specified formats.

‎‏‎‎‎‎‎‏‎‎‎‎‎‎‎‏‎‎‏‎‎‎‏‏‎‎‏‎‎‎‏‏‎‏ ‏‎‏‎‏‏‏‎‎ The ‏‎YouTube Video‎‏‎‎‏ ‎

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The path to immortality is through death. Sects and protection from their influence.

From the materials of the student work competition “Dangers through the eyes of schoolchildren”, conducted by the International Academy of Ecology and Life Safety Sciences (MANEB).
Methodological guidance: A. Serov;
prepared for publication by K. Malayan.

In life safety lessons we are taught how to behave in the event of natural disasters, epidemics, in the criminogenic conditions of modern society, how to protect ourselves and our property from thieves and swindlers, but how to protect ourselves from the “kings of darkness” - there is no such topic in the curriculum . I believe that it is very useful for young people to at least know how “soul catchers” operate. Among the methods of involvement in sects and retention in them are the following:
1. Obsessiveness.
2. Ensuring mandatory employment of the “chosen ones” (not a minute of free time to understand what is happening).
3. Group pressure (once you become a member of a sect, you must obey the will of the majority).
4. Sleep deprivation (permission to go to bed after midnight and the requirement to get up early in the morning).
5. Restriction in food (requirement to observe various fasts, since hunger makes a person more pliable and suggestible).
6. Instilling a guilt complex (they say that all evil comes from your lack of understanding of the truth).
7. Constant control over behavior and consciousness (carried out through a detailed system of individual mentoring).
8. Deception and promises.
9. The use of attractive mystery in paraphernalia and rituals.
10. Intimidation and blackmail.
11. Use of hypnotic methods.
12. Organization of group responsibility for criminal acts (for example, blood sacrifices).

I would like to end my story with a slightly modified phrase from the Czech journalist Julius Fucik, who fell at the hands of the German fascists:
“People, I love you, be careful! Don’t let the forces of darkness take over your souls!”

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Roll Sect Revealed
Date of publication: 11/10/2005 17:51:00 From: Gazeta.Ru

The secret services of the Voronezh region uncovered an underground religious sect that, with the help of psychotropic drugs, drove people to suicide. According to investigators, adherents of the Belovodye sect, which has been operating in different regions of Russia for more than 10 years, are tortured, raped and drugged.

In Voronezh, the special services managed to eliminate an underground sect that had been operating in the region for several months, recruiting residents and then systematically subjecting them to moral and physical suffering.
As the investigation found out, Belovodye has been operating clandestinely in Russia for more than 10 years. According to investigators, the sect has a well-organized conspiracy network with its center in Novosibirsk. Separate cells of the religious sect are located in the Khabarovsk Territory, Saratov, Irkutsk, Leningrad regions, St. Petersburg and other regions of Russia. The leader of the sect is Konstantin Rudnev (pseudonyms - “Bogomudr Altai Kagan”, “Rulon”, “Teacher”).
As noted in the Voronezh department of the FSB, the sect’s doctrine is a mixture of occult-religious and neo-Hindu teachings. According to the representative of the FSB department, Pavel Bolshunov, members of the sect involve people in it using psychological methods of influence that suppress the will of a person. At the same time, the sectarians themselves do not recognize themselves as a religious group. When recruiting new adherents, they pose as “persons interested in various philosophical movements.”
According to the investigation, the life of members of the religious community takes place far from the outside world - in cottages specially built for this purpose, which the members of the sect themselves call ashrams. The leaders of the cells promote among their novices leaving the family, religious intolerance and the superiority of the “Rulonites” (from one of Rudnev’s pseudonyms) over the people around them.

Members of the sect are prohibited from making contact with the local population, leaving the territory of the household, and informing their loved ones about their location.
For the sake of secrecy, everyone in the sect communicated only by their first names and did not know their real names.
Newly arrived members of the Belovodye sect, under the guise of a “purification course,” are kept locked up in dark rooms for several days, not given food and deprived of sleep. And so that new members of the community “better understand the process,” they are given narcotic “shaman tea,” FSB officers reported. The infusion is made from herbs collected in the mountainous regions of Altai. “As a result of drinking “tea,” people lose their sense of reality and are in a state of inexplicable euphoria,” said Pavel Bolshunov.

Group orgies are also promoted among community members: “voluntary” rape of adherents, torture, and sexual acts with animals.

It was precisely because of these orgies, they say in the FSB Directorate, that the sectarians managed to make good money: the “rulonites” sold video recordings of scenes of sexual violence abroad.
As it turned out during the investigation, the leaders of the sect even involved children in the community: according to employees of the Voronezh FSB, among the cells of the sect, “children’s camps” were created for those whose parents are followers of the Belovodye movement.

Investigators learned that the sect was operating in the Voronezh region from one of the White Sea adherents, a 29-year-old resident of the Khabarovsk Territory, who was disillusioned with the teachings of the “Rulonites” and came with a statement to law enforcement agencies.

According to him, he joined the sect back in 1993. First, according to a member of the religious community, he took a course at the “Academy of Happiness” (an educational center where religious rituals take place), where he studied hypnosis, shamanic practices, the occult and methods of neuro-linguistic programming (NLP). Since 1997, at the direction of the sect’s leadership, the Khabarovsk resident has been “recruiting” young girls who were to become priestesses - “concubines” of the sect leader Konstantin Rudnev. In addition, in the Khabarovsk Territory he opened an office of alternative medicine and astrology. But at the beginning of 2005, the district prosecutor's office opened a criminal case against him under Art. 159 of the Criminal Code of the Russian Federation (fraud) and Art. 235 of the Criminal Code of the Russian Federation (illegal medical practice). The suspect was given a recognizance not to leave the place - and already in March he left for the “Rulonite” center Novosibirsk, where he became close to Rudnev. Then the resident of Khabarovsk moved to the Saratov region, where he underwent a “purification course.”

At the beginning of September, together with a group of other movement participants, he went to Voronezh to complete the construction of a cottage, where it was planned to create the next Belovodya residence.

There he was engaged in finishing work and religious practice. Subsequently, he, as well as other “builders” of the new cottage, were supposed to begin recruiting residents of the Voronezh region. According to him, periodically a superior mentor, the so-called inspector, came to Voronezh, who brought batches of “shaman tea” and supervised the “training process” of people belonging to the sect. The inspector beat the adherents with a bamboo stick and threatened that if they left the sect, they would face criminal prosecution by law enforcement agencies and retribution from the “Rulonites” themselves. However, the adept from Khabarovsk suddenly “surrendered” his accomplices to the special services.

During an inspection of the Voronezh “ashram”, employees of the FSB and Organized Crime Control Department detained six members of the sect in the cottage. They all turned out to be from different regions: Belgorod, Moscow, Orenburg, Tomsk region, Mineralnye Vody, as well as from the Kherson region of Ukraine.

Some of the detainees were listed as missing and were being sought by their parents. According to the preliminary conclusion of the narcologist, all the sectarians were in an unstable mental state and could not adequately explain what was happening or their location in time and space. Certain physical signs (lack of pupil reaction to light) indicated possible use of psychotropic drugs, doctors reported after examining the sectarians.
After a conversation with investigators, all detainees were released. They were sent to their places of permanent residence. Based on the materials regarding the organizers of the Belovodye sect, the special services informed the law enforcement agencies of those regions where the “Rulonites” are already actively working. However, it is still unknown whether the sect will be completely liquidated in Russia.

The socio-political situation in Russia in recent decades is characterized by dramatic changes in the public consciousness of the population. The overthrow of communist ideology, which occupied a dominant place and determined the formation of the spiritual image of Soviet people, led to an ideological vacuum, which contributed, on the one hand, to the polarization of public consciousness, and on the other, to the revival of religious consciousness. Today, religion is perceived as an essential element of national culture and as the embodiment of universal, moral values. This trend is characteristic of all layers of society, as evidenced by the media, statistics, sociological research, etc. There is an increasing mutual influence of politics and religion. Politicians are increasingly turning to the authority of the church in solving state problems, and religion is becoming politicized and beginning to have a significant influence on political life.

It is important for life safety specialists professionally dealing with security issues in Russia to know the real religious situation in the country, to soberly assess the spiritual and moral potential of religion and religious organizations, their influence on public life and the security of the country. Religious sects deserve significant attention, whose activities can cause enormous harm to the spiritual health of individuals and society. This is especially true for religious organizations with a pronounced extremist orientation, such as Wahhabism in Chechnya, which has become a serious problem in the North Caucasus and is increasingly spreading its influence to other regions of the Russian Federation.

This chapter analyzes the religious situation in Russia, its impact on the country's security, and examines the main ways to protect people from totalitarian sects and manifestations of religious extremism.

13.1. The religious situation in Russia, its impact on the country's security

An essential feature of the development of social life in Russia, and indeed of all state new formations on the territory of the former USSR, is revival of the religious consciousness of the population. This can be judged by the following characteristic features.

Firstly, according to sociological surveys, in fact, in one decade (from 1980 to 1991), the number of believers increased threefold and, according to various estimates, amounted to from 33 to 55% of the population. A noticeable increase in Orthodox believers occurred after events related to the 1000th anniversary of the baptism of Rus' and especially after the collapse of the Soviet Union. Orthodoxy remains the most widespread religion in Russia. 73.6% of Russians identify themselves with him; 4% of Russian citizens declared their adherence to Islam; less than 2% profess non-Orthodox Christianity or belong to other faiths; 18.5% consider themselves atheists and only 2.3% found it difficult to identify themselves religiously.

Secondly, the percentage of believers among young people, especially educated ones, has increased sharply. It exceeded the level of religiosity of middle-aged people. In religious communities, an increasingly prominent role is played by educated, theologically versed middle-aged or young believers who do not limit themselves to participating in religious rituals. They, as a rule, devote a lot of time to mercy and charity. Their socio-political activity also increased.

Thirdly, there is an increase in the prestige of religious organizations operating in the country, and the emergence of religious political parties and movements.

Fourthly, the practice of administration in matters of religion and atheism, the frequent oppression of believers and the inculcation of atheism, has become a thing of the past. Today the church takes an active part in various spheres of public life.

Fifthly, religious denominations and religious organizations form their own social doctrines. Church hierarchs, clergy, and the masses of believers are increasingly giving a moral assessment of the socio-political processes taking place in the country, and are not inclined to blindly trust both religious and political leaders.

However, despite the importance of the changes taking place, there are also negative trends. The strengthening of pro-religious aspirations outpaces the growth of faith itself, and the positive process of understanding religion as an element of the culture of the people, one of the factors shaping national-ethnic self-awareness, its role in the establishment of morality and universal values is sometimes accompanied by the costs of a kind of religious boom. This is manifested in the activities of those who use religion for selfish purposes, in the fascination with mysticism that has nothing to do with faith, in interfaith rivalry, in the involvement of religious organizations in current politics, in interethnic and interethnic conflicts, etc.

The reasons and nature of the increase in interest in religion, as well as the processes accompanying this, are diverse; they depend on objective and subjective, internal and external factors. Therefore, only an impartial analysis, free from ideological and confessional biases, can give a complete picture of the religious revival observed to one degree or another in all social groups, regions, confessions, and a prognostic assessment of the trend of its development. We will focus on just a few reasons for the increased influence of religion.

This is first of all socio-political and legal changes in the country. The rejection of the monopoly of communist ideology and the proclamation of pluralism in the field of spiritual life eliminated the official and unofficial prohibitions in the religious sphere that had existed for decades. Progressive legislation on freedom of conscience and religion was adopted. All this allowed religious communities and organizations to intensify their activities, and believers to freely perform religious rites. These favorable political and legal changes are also evidenced by statements by religious leaders of all faiths operating in the territory of the Russian Federation.

The growth of religious consciousness is also influenced by such factors as political instability, interethnic conflicts, deterioration of the economic situation and environmental situation in the country and in certain regions, creating in people a state of frustration, a feeling of fear, doom and defenselessness. Having lost faith and become disillusioned with countless unfulfilled promises, they turn to the authority of religion and the church in search of reliable social guidelines. This is largely facilitated by the resulting spiritual vacuum caused by the decisive rejection of those ideals and values that have guided society for more than 70 years and on which several generations of people were raised. This vacuum could not be filled with a system of secular ideas and values, understood and accepted by the people, capable of captivating and encouraging them.

A significant factor in increasing the religiosity of modern Russian society is the desire of the people to overcome lack of spirituality and moral crisis. Morally unspoiled people, striving to live according to their conscience, seeing that the ideals on which they were raised are crumbling, turn to religion and the church as a bastion of time-tested moral values. In these humanistic, universal values and principles, in the centuries-old religious tradition of nurturing spiritual purity, they see protection from the negative phenomena of modern reality that give rise to the lack of spirituality of society.

Of no small importance in increasing the influence of religion are historical traditions. Patriotic activity of the Orthodox Church in crisis and turning points in the history of Russian society (formation of the Russian state, fight against Tatar-Mongol invasion, Patriotic War 1812 and the Great Patriotic War of 1941–1945) always helped him survive. The historical memory of the people has captured this progressive activity of the church, and today, in times of crisis, many are again turning to it as a reliable social force, a traditional institution capable of useful and good - spiritual and social - deeds for the people.

The socio-psychological reasons for the growing interest in religion include the fact that in difficult periods of the country’s history there is increasing the level of national self-awareness, the craving for domestic, national values, including religious ones, is intensifying. This phenomenon was recorded in social studies conducted in all regions of Russia (for example, more than 60% of non-religious city residents believe that religion is necessary for the preservation of national identity and serves as the basis for patriotic and religious movements, although sometimes seeking special privileges for their nation and confession).

Along with the listed reasons for the growth of religious consciousness in Russia, which are of a national nature, the general ones inherent in the modern world as a whole are now making themselves felt. Among them, the most important, in our opinion, are two.

Firstly, awareness of the need to turn to religion in order to limit the influence of the inhumane, destructive consequences of progress. For many people, faith is a defense against evil, not only social and moral, but also generated by the development of science, technology, and soulless reason, which have brought humanity to the brink of environmental disaster.

Secondly, search for a peacekeeping ideology, which is identified in the minds of most people primarily with a religion capable of resisting violence, cruelty, bloodshed and destruction characteristic of many regions of the modern world. It is religion, in their opinion, that puts human life above aggressive pseudo-values that threaten the world.

These are the main reasons behind the growing influence of religion. However, as modern social practice shows, the craving for religion is characteristic not only of believers in the traditional sense of this concept. A significant portion of Russian citizens are now turning to the ideas of the highest court, truth, goodness, and love. This is evidenced by the analysis of speeches on radio and television and publications in the press by scientists, artists, and political leaders.

Sociological surveys and simple observations indicate a significant spread of such phenomena as external participation in religious life, passion for religious symbols and paraphernalia of people who are generally non-religious, as well as craving for non-traditional religiosity, mysticism, various manifestations of the occult.

Another one characteristic modern religious situation in Russia – politicization of religion. A survey conducted by VTsIOM in 1993 showed that more than 50% of Russians were in favor of the government deciding the most important state issues together with representatives of the church, and only 25% - that the church should not take part in making such decisions. The politicization of the church is evidenced by its involvement as an arbiter in political conflicts between various branches of government in September - October 1993, between opposing factions in various “hot spots” in Russia and the CIS, the participation of clergy in state television programs, etc.

Of course, the ideological potential of religion can and should be used, but this requires a reasonable approach, which is especially important in a multi-religious society, such as the Russian one.

Currently, there is an urgent need to improve legislation on freedom of conscience and religion, to clearly define the relationship between secular and church, state and religious, to approve legal and ethical standards of behavior for religious and government officials. There still remains to be a detailed legal development of the issues of teaching religious studies at school, in universities, the introduction of the institute of priests, etc. It is important to take into account world experience, Russian traditions, and current realities. Moreover, the problem here is not only in legal decisions, but also in creating conditions for their implementation.

If issues of faith and unbelief are resolved calmly, balancedly, not forcefully, but naturally, then in one or two generations they can become a matter of purely personal conscience, a truly free and conscious choice of citizens. By that time, it may be possible to overcome the increased attention to the external forms and attributes of religion, which is characteristic of today's religiosity, which sometimes obscures the awareness of its true essence. The potential of religion for the development of spirituality and the establishment of humanistic principles of relations between people is fully realized.

An increase in the number of true believers who consciously share noble ideals, free from conservative fundamentalist dogmas, will certainly remove many acute and external issues for religion, especially pressing in a society where there are many faiths. The assertion that Russia, which yesterday was a country of almost universal atheism, has today become a country of universal religiosity, as research shows, is incorrect. It is necessary to realistically assess the capabilities of religion and the church to promote the social and moral revival of the country. The opinions and expectations that the role of the former CPSU should certainly pass to the church are erroneous and harmful. It is more expedient to focus on common efforts, cooperation of all movements and institutions in ensuring the unity of society. Of course, this presupposes a renunciation of intolerance, self-confidence and belief in the correctness of only one’s own ideas and views, to the exclusion of others. Militant fundamentalism has a more civilized alternative - tolerance, respect for the views of others, which, of course, does not mean ideological uniformity, but only speaks of a benevolent attitude towards other views. Sociological research conducted on this issue shows that most people are not apologists for any one ideological position. They are already ready to cooperate and respect other views and beliefs.

Thus, for the normal functioning of society, it is extremely important that the interests of different social groups and strata are taken into account, allowing them, despite different ideological attitudes, to develop in line with modern civilization. Otherwise, in conditions of aggravation of the situation, discord and contradictions between them can become catalysts for negative processes and will negatively affect the socio-psychological and spiritual-moral climate of both the entire society and the individual.

13.2. Modern religious extremism and protection from its manifestations

Along with the positive spiritual and moral influence of religion, it is necessary to point out the danger of religious organizations whose activities are clearly antisocial. Thus, in our country in the 1990s, foreign totalitarian religious organizations widely propagated their teachings: the sect of Pastor Moon, the R. Hubbart Church, Aum Senrikyo, the Jehovah's Witnesses, the White Brotherhood, Satanists, etc. intensified their activities. .

The events of the beginning of the new millennium clearly showed the danger of religious extremism, which is represented today Islamic fundamentalists represented by the Wahhabis in the North Caucasus, the Taliban in Afghanistan or Osama bin Laden's extensive terrorist organization Al-Qaeda. The turning point was the tragedy of September 11, 2001 in the United States, which showed what Islamic extremism is capable of. A number of politicians and scientists saw in these events the beginning of a war of civilizations, which the American professor S. Huntington once spoke about.

However, not everyone views this fact from such positions. More moderate political scientists believe that the wars in Afghanistan against the Taliban and bin Laden are not at this stage a conflict between Islam and Western Christian civilization. They view them as a conflict between the United States and Islamic extremism, which perceives America as the bearer of the most dangerous form of cultural and political expansion. This conflict could develop into an anti-Western one if other Western countries fail to solve the difficult task of distancing themselves from the United States in this conflict and at the same time remaining loyal to them as an ally. According to these political scientists, this conflict cannot be finally resolved by military means. To do this, the reasons that gave rise to it must be eliminated. The United States must abandon its role as a world hegemon, and the Islamic world, in turn, must abandon its primitive anti-Americanism. Supporters of this point of view are convinced that in the modern world inter-civilization conflicts are possible, but by no means inevitable.

At the same time, the spiritual and moral impact of Islamic fundamentalism on the minds of people is very dangerous. Take, for example, the example of the Taliban’s destruction of monuments of world thousand-year-old culture, their rejection of the slightest religious dissent, etc. That is why the fight against Islamic extremism as the most odious part of international terrorism is the most important task of all civilized humanity, regardless of religious preferences.

The activities of all totalitarian and extremist religious organizations are based on similar methods of influencing people, the essence of which is manipulation of consciousness. The state of consciousness reflects everything that happens in the individual and interpersonal interaction, in the surrounding micro- and macroenvironment. There are quite a lot of factors that contribute to it becoming an object of manipulation. These include both objective and subjective.

Let us show by the example of Russian reality at the end of the last century objective factors, facilitating manipulation of consciousness.

Firstly, a sharp change in socio-economic conditions and political instability contributed to deepening the stress state. People have an increased feeling of anxiety and confusion, and a desire to find a quick way out of difficult life situations. And this pushes a person to believe in supernatural forces. It serves as a protective mechanism for the human psyche and allows you to get rid of increased anxiety.

Secondly, for many people, especially the elderly, since Soviet times the idea remains that someone should organize communication for them(previously, this was done by trade unions, party and other public organizations). The person received visible evidence of his group affiliation, which is very important for the individual. This was skillfully used by religious organizations that offered emotionally rich events to participants in their meetings. In destructive cults, the tradition of mass gatherings with a high degree of emotionality and spiritual content is strictly observed.

Thirdly, totalitarian cults are very diverse both in ideological orientation and in form. However, most of them have many common features. What they have in common is that they address unmet spiritual needs of people feel the meaning of life, understand your place in society, strive for improvement, and gain the immortality of the soul. Modern Russian society is characterized by the absence of clear, understandable and attractive spiritual values and guidelines, as well as public institutions that would be able to successfully form such guidelines. All this led to the fact that their place was taken by destructive religious organizations.

TO subjective factors, which facilitate the manipulation of consciousness, include the following.

Firstly, personal characteristics of a person, which increase the degree of influence of destructive religions on him:

Seeking thrills, a penchant for mysticism;

Difficulty in self-expression;

The desire to become “initiated,” that is, to stand out from the crowd;

Mental imbalance or reduced mental stability, including temporarily reduced (after divorce, in case of illness or loss of loved ones, etc.);

Experience of loneliness, insecurity;

Perceiving your life situation as difficult.

Secondly, a very significant factor is ideological immaturity, making it difficult to find the meaning of life. Social practice shows that only one’s own vision of a life situation can help a person find it. The lack of a holistic worldview greatly contributes to mystical moods and avoidance of solving pressing problems.

Thirdly, in a person it is quite strong tendency to find simple solutions to complex problems. The desire to correct oneself, to rebuild, arises less often than the desire to look for someone who will fix everything without our intervention. Reluctance, inability or lack of skill to take responsibility for one’s actions, for one’s choices, the habit of avoiding a problem, the tendency to self-deception often underlie belief in magical, supernatural forces, recognition of their influence on a person, his behavior, feelings, thoughts.

Fourthly, a considerable number of people tend to long wandering in search of possible life goals. Analyzing and thinking about various options does not give the desired result. Often, decision-making is facilitated by an emotional state - acquaintance with a bright idea, meeting with a charismatic person. This moment can also become a turning point - the waste of energy on the search stops, all forces are directed towards moving towards the goal, which sometimes has a pronounced religious or mystical overtones.

Having clarified the objective and subjective factors that contribute to the impact on consciousness, let us dwell on manipulation mechanisms them. Knowledge of these mechanisms is one of the means of protection against sects and totalitarian cults. First of all, let's look at how this happens recruitment stages.

The key point in establishing control over the consciousness of those converted to a particular faith is targeted correction of his mental state. The subjective feelings of the convert at the initial stage of communication with recruiters are characterized by emotional comfort, satisfaction from the fact that there is an opportunity or hope to experience those feelings that were previously missing. Joining a cult organization allows the adherent to feel involved in something big, beautiful, bright. The cohesion of the group makes it possible to feel protected, which is reinforced by the authority of the spiritual leader, acting as a strict but fair father. A person gains faith in his chosenness, the ability to make the right life choice. At the same time, the content of cult ideas, their constructiveness, and logic are not particularly important. The more significant the need, the satisfaction of which is promised in the sect, the stronger the emotional response will be.

Another means of establishing control over consciousness is to accept cult vocabulary and terminology, which leads to a change in the style of thinking, perception and evaluation of people drawn into simplified schemes and stereotypes.

The next remedy is transformation of the picture of the world. The structure of the world is perceived exclusively in accordance with cult interpretations. In this case, the most important function of consciousness—the integration of all incoming and stored information in memory—is disrupted. The worldviews of any destructive cult are characterized by contradictions, which most often manifest themselves in double morality in relation to “their own” and other people. However, despite attempts to oust these contradictions from the consciousness of adherents, they have a destructive effect on their psyche.

An important means of mind control - selection of information about the outside world, supporting the attitude of perceiving criticism of the cult as a lie, the wiles of the devil. In sects, the importance of intelligence is deliberately and deliberately belittled, attempts by adherents to independently and rationally comprehend the influence to which they are exposed are suppressed. The focus on expanding consciousness to the scale of the Cosmos, merging with the Truth and the Spirit actually turns into its deformation. The space of consciousness occupied by the social world narrows, interest in events occurring in society, at work, in the family, etc. weakens. Consciousness is also corrected at the psychophysiological level, which is facilitated by sensory deprivation and monotony (hours of prayer, meditation, repetition of simple verbal formulas, physical immobility or rigid rhythm of movements). All this leads to overwork and can upset even a normal psyche, lead to hallucinations, obsessive thoughts, narrowed consciousness, etc. Subjectively, the deformation of consciousness is perceived as a “sensation of an opening consciousness.”

Techniques are used to control consciousness "thinking stops" For this purpose, perception is maximally loaded (primarily visual and auditory) in combination with some kind of monotonous activity, for example, prolonged chanting. As a result, the normal flow of thought processes is disrupted, the criticality of thinking and the independence of the individual decreases.

Also used group pressure And hiding the true goals of communication. The tool of manipulation in this case is the appearance of a feeling of guilt for arising suspicions or the inability to understand what is happening around. At the same time, any attempts to understand what is happening are met with disapproval. A beginner with a significant look may be told some incomprehensible, mysterious phrase, like this: “The secret knowledge will be revealed when your consciousness is ready to accept the Truth.”

As a result of the above manipulations, a person involved in a totalitarian religious organization experiences cult personality change. First of all consciousness changes. At the initial stage, this process is reversible. You can fix the deformation changes in other personality structures. These include the following.

1. Changing value orientations, life goals and the meaning of life. The values of the cult group become dominant, and attitudes towards service arise (salvation, merging with a deity, etc.).

2. Deepening shifts in the affective sphere, changing the dominant mental state, which manifests itself in exaltation of feelings or their muting, impoverishment of the emotional range. The feeling of guilt towards the organization increases due to the fact that one does not meet the required standards of a good follower. There is a fear of being rejected by the cult group, shame for one’s “sins.” Over time, a person begins to feel that he cannot live outside the group. This increases fear and anxiety. This happens because cult members are allowed only those feelings whose manifestation helps create an attractive image of the group. As a result, an adept who decides to break with the sect, as a rule, is in a severe state of stress. And until such a person shows a willingness to openly discuss his internal state, he remains maladapted to normal social life.

3. Changes in a number of personal qualities, self-concept, social perception. In destructive cults, only those personality traits are approved that facilitate total control over consciousness and behavior, which leads to loss of individuality. Suppression of individuality, in turn, inevitably leads to rigidity in behavior and relationships with other people. Most often, these changes are expressed in coldness towards close people, abandonment of family, and aggressive attitude towards others who have an opinion different from cult attitudes. Deindividuation and increasing rigidity and intolerance mutually reinforce each other.

4. Change interpersonal relationships – limiting the circle of communication only to members of the cult. Adepts communicate with the outside world only for the purpose of recruiting new members or conducting commercial transactions.

In communication and interpersonal interaction, irony and humor are excluded, since they are means of human self-expression, which is unacceptable in a sect. Here, a sense of superiority over the uninitiated, the idea of being chosen are implanted, thereby strengthening the isolation of adherents from the outside world, intolerance, and aggressiveness. This is little consistent with the declared purpose of “saving humanity.”

5. Lifestyle change, work activity, everyday behavior, which is associated with the lack of free time, personal life outside the organization, subordination of professional interests to the goals of the cult organization. All this helps control consciousness, leaving no time for solitude, reflection, or attempts to understand what is happening. An adherent of a destructive cult loses the ability to think critically, adequately evaluate the people around him, and reaches the point of physical and emotional exhaustion. And in this state, a person is characterized by increased suggestibility, which is what the cult leaders achieve.

The considered personal changes lead to serious deformations of consciousness. The normally functioning consciousness of a free person reflects the entire time perspective of the individual - past, present and future. For cult consciousness characterized by the desire to forget the past, not connected with serving the cult, perceiving it as a series of mistakes and bad luck. The present is perceived in fragments. Endless prayers, reciting the same verbal formulations, psychophysical exercises, the whole world of life of an adept give rise to monotony, which leads to protracted stressed state and neuroticism of personality. And in a neurotic consciousness, the range of perception of the present is narrowed, the ability to fully experience human joys is weakened. To talk about your bad things physical condition in cults a ban is imposed, and therefore it is repressed from consciousness, but at the same time an adequate idea of one’s own corporeality is also violated. And without this component, a full sense of the present time, its clear awareness, is impossible. The focus of cult consciousness has been moved to the future, where, as a well-deserved reward for a long and persistent struggle against the evil forces of the environment, a completely different life will begin with one’s own imperfection. This change in consciousness makes it easy to control people. Their sense of initiative is suppressed, the desire for life goals fades away.

To avoid the danger of falling into the networks of totalitarian religious organizations, you must be careful and not give in to persuasion strangers, offering to go to meetings and debates where the discussion will be about the fight against evil and the triumph of justice, or to get a job in a religious center. Such proposals can become a “mousetrap” from which it is very difficult to get out.

Analyzing the possibilities of leaving sects of this kind, experts proceed from the fact that sectarianism is a disease of society. Their recommendations are based on the experience of people who have gotten rid of the influence of totalitarian religious organizations and want to help others. First of all, it is necessary to completely eliminate the possibility of contacts with sects and provide a person with information about the world around him.

The initial stage of a person’s entry into normal life should be rehabilitation period - restoration of physical and spiritual strength. To put it simply, he needs to be warmed, fed, and given the opportunity to sleep. Here it is impossible to avoid the help of a psychotherapist, since the person is in a state of stress and fear of persecution, he is tormented by doubts about the correctness of his action in leaving the sect. But communication with a psychotherapist should not be associated with the practice of his former “teachers”. Perhaps you will need help from other specialists - lawyers, sectologists, doctors, etc. After rehabilitation, a person still needs the help of specialists, family, friends, for quite a long time.

Thus, one of the means of protection against sects and cults of a totalitarian orientation is knowledge of the mechanisms of involving people in such organizations, which are based on both objective and subjective factors that facilitate the manipulation of consciousness. The impact of these factors leads to serious personality deformation. Preventing people from being drawn into destructive sects is one of the most important tasks of society in ensuring personal security.

conclusions

The current situation in Russia is characterized by an increase in religious activity of the population, due to socio-economic and spiritual reasons. In a multi-religious society, this is a serious problem that requires close attention. For the normal functioning of society, it is extremely important that the interests of different social groups and strata are taken into account, allowing them, despite different ideological attitudes, to develop in line with modern civilization. Religious strife and contradictions between them can become catalysts for negative processes and affect the socio-psychological, spiritual and moral climate of both the entire society and the individual.

Recognizing positive sides activities of confessions aimed at improving society and reviving spirituality, one should be aware of the danger posed by totalitarian religious organizations. The activities of the latter have a clear antisocial orientation.

One of the means of protection against such cults is knowledge of the mechanisms of involving people in them, objective and subjective factors that facilitate the manipulation of consciousness, the action of which leads to serious deformation of the personality. Preventing people from being drawn into destructive sects is one of the most important tasks of ensuring the safety of individuals and protecting their constitutional rights and freedoms.

Control questions

1. What religious denominations are active in Russia today?

2. Name the reasons for the revival of religious consciousness.

3. What is the reason for the politicization of religion in our country?

4. What contributes to the emergence of destructive cults?

5. What are the causes of religious extremism?

6. List the main factors that favor the involvement of people in totalitarian sects.

7. Name the methods of manipulating consciousness at the stage of recruiting adherents.

8. Describe the essence of cult personality change.

9. How does the deformation of cult consciousness manifest itself?

10. What ways do you know to protect a person from the influence of destructive cults?

Recommended reading

Constitution Russian Federation. M., 2006.

About counteraction extremist activity: Federal Law // Collection

legislation of the Russian Federation. 2002. No. 30. 0 freedom conscience and religious associations: Federal Law // Ibid.

Anti-Scientology. Criticism of the doctrinal foundations and technologies of Hubbardism / Ed. – comp.: A. A. Skorodumov, A. N. Shvechikov; Ch. ed. A.I. Subetto. St. Petersburg, 1999.

Ivanenko S. Religion and politics in modern Russia // Dialogue. 1993. No. 8–9.

Mchedlov M. The religious situation in Russia: realities, contradictions, forecasts // Free Thought. 1993. No. 5.

Nikitina L. G. Politicization of religion // Questions of philosophy. 1994. No. 3.

Basics theories and current problems of national security of Russia: Textbook. allowance/Under general. ed. V. F. Nitsevich. Ekaterinburg, 2003.

Orthodox church. Modern heresies and sects in Russia / Ed. Metropolitan of St. Petersburg and Ladoga John. St. Petersburg, 1995.

Religion and democracy: on the way to freedom of conscience. M., 1993. Religious Studies: Textbook allowance / Ed. A. V. Soldatova, St. Petersburg, 2003.

The socio-political situation in recent years is characterized by dramatic changes in the public consciousness of the Russian population. The overthrow of communist ideology, which occupied a dominant place and determined the formation of the spiritual image of Soviet people, led to an ideological vacuum, which, on the one hand, contributed to the polarization of public consciousness, and on the other, to the revival of religious consciousness. Today, religion is increasingly perceived as an essential element of national culture and as the embodiment of universal moral values. This trend is typical for all sectors of society.

This is manifested in the facts of the increasingly close mutual influence of politics and religion, when politicians increasingly turn to the authority of the church in solving state problems, and religion is politicized and begins to have an increasingly significant influence on political life. These facts are recorded by the public consciousness, as evidenced by the media, statistics, sociological research, etc.

Religion itself, as a phenomenon of modern social life in Russia, does not, in our opinion, pose a danger either to the individual, or to society, or to the state. Moreover, to some extent, in conditions of instability and spiritual crisis, it acts as a favorable factor, but at the same time, it forces us to carefully study this process and re-evaluate many aspects of Russian social life.

In this regard, it is important for life safety specialists professionally involved in the security of Russia to know the real religious situation in the country and soberly assess the spiritual and moral potential of religion and religious organizations and their influence on public life and security of Russia. At the same time, we should pay the most serious attention to the activities of religious sects that have recently proliferated in our country. The destructive activity of a number of them makes us wary, because... their influence can sometimes bring enormous harm to the spiritual health of a person and society. This is especially true for religious organizations with a pronounced extremist orientation, such as Wahhabism in Chechnya, which has become a serious problem in the North Caucasus and is increasingly spreading its influence to other regions of our country.

Based on this, the purpose of this lecture is, firstly, to analyze religious situations in Russia and its impact on the country’s security, and secondly, to show the main ways to protect a person from the influence of totalitarian sects and manifestations of religious extremism.

An essential feature of the development of social life in Russia, and indeed of all new state formations on the territory of the former USSR, is the revival of the religious consciousness of the population. This can be judged by the following characteristic features.

Firstly, according to sociological surveys, in fact, in one decade (from 1980 to 1991) the number of believers increased threefold and, according to various estimates, ranged from 33 to 55%. A noticeable increase in Orthodox believers occurred after events related to the 1000th anniversary of the baptism of Rus' and especially after the collapse of the Soviet Union. Currently, Orthodoxy remains the most widespread religion in Russia. 73.6% of Russians identify themselves with him. 4% of Russian citizens declared their adherence to Islam. Less than 2% profess non-Orthodox Christianity or belong to other faiths. 18.5% consider themselves atheists, and only 2.3% found it difficult to identify themselves religiously.

Thirdly, the rapid increase in the public consciousness of the prestige of religious organizations operating in the country, the emergence of religious political parties and movements.

Fourthly, instead of the unsightly practice of the past, which consists in administration in matters of religion and atheism, frequent oppression of believers and the inculcation of atheism, the free, ever-expanding activity of the church is actively carried out in various spheres of public life.

However, despite the importance of the changes taking place, there are also other trends, the essence of which is that the strengthening of pro-religious aspirations is outpacing the growth of faith itself, and the positive process of understanding religion as an element of the culture of the people, as one of the factors shaping national-ethnic self-awareness , as a bearer of enormous moral potential and universal human values, is sometimes accompanied by the costs of a kind of religious boom. This is manifested in the activities of those who use religion for selfish purposes, in the fascination with mysticism that has nothing to do with faith, in interfaith rivalry, unceremonious invasion into the delicate spiritual life of citizens of foreign religious associations, which have enormous financial resources, in drawing religious organizations into current politics, into interethnic and interethnic conflicts, etc.

The reasons and nature of the increase in interest in religion, as well as the increase in related phenomena, are multifaceted. Objective and subjective, domestic and international factors come into play here. Therefore, only an impartial analysis, free from ideological and religious biases, can give a clear picture of these phenomena and a prognostic assessment of their development trends.

Of course, within the framework of this work it is impossible to identify in all aspects all the causes and trends of the religious revival observed to one degree or another in all social groups, regions, and confessions. Therefore, we will dwell only on some of the reasons for the increased influence of religion.

These are, first of all, socio-political and legal changes in the country. The rejection of the monopoly of communist ideology and the proclamation of pluralism in the field of spiritual life eliminated the official and unofficial prohibitions in the religious sphere that had existed for decades, as well as administrative and moral persecution of believers. In recent years, progressive legislation on freedom of conscience and religion has been adopted. All this allowed religious communities and organizations to emerge from a state of oppression and stagnation, and believers to freely perform religious rites. These favorable political and legal changes are also evidenced by statements by religious leaders of all faiths operating in the territory of the Russian Federation.

The growth of religious consciousness is also influenced by such factors as social confusion, political instability, interethnic conflicts, deterioration of the economic situation and environmental situation of the country in general and regions in particular. The current situation creates in people a state of frustration, a feeling of fear, doom and defenselessness. Having lost faith and become disillusioned with countless unfulfilled promises, they turn to the authority of religion and the church in search of reliable social guidelines. This is largely facilitated by the resulting spiritual vacuum caused by the decisive rejection of those ideals and values that have guided society for more than 70 years and on which several generations of people were raised. This vacuum could not be filled with any valuable system of secular ideas and values, understandable and accepted by the people, capable of captivating and encouraging them. In these conditions, religious communities and organizations offer their guidance and support in both personal and public issues, having for this purpose both an integral worldview and centuries-tested humanistic principles of human coexistence.

A significant factor in increasing the religiosity of modern Russian society is the desire of the people to overcome the lack of spirituality and the moral crisis of all segments of the population. Morally unspoiled people, striving to live according to their conscience, seeing that the ideals on which they were brought up are crumbling, turn to religion and the church as a bastion of moral values, tested by time. In these humanistic, universal values and principles, in the centuries-old religious tradition of nurturing spiritual purity, they see protection from those attitudes and norms (corruption, speculation, drunkenness, pornography, etc.) that have been elevated to the rank of almost the highest values by many modern political leaders of Russia and were widely propagated by the media, but they really corrode the soul, breed moral hopelessness, cruelty, unbridledness, despair, and fear.

Historical traditions are also of no small importance in increasing the influence of religion. Patriotic activity of the Orthodox Church in crisis and turning points in the history of Russian society (formation Russian state, liberation from the Tatar-Mongol yoke, the Patriotic War of 1812 and the Great Patriotic War of 1941-1945) always helped him survive. The historical memory of the people has captured this progressive activity of the church, and today, in times of crisis, many are again turning to it as a reliable social force, a traditional institution capable of useful and good - spiritual and social - deeds for the people.

The socio-psychological reasons for the increase in interest in religion include the fact that during periods of national disasters and people's adversity, there is an increase in national self-awareness, which causes people to crave for domestic, national values, including religious ones. This phenomenon is clearly recorded in social studies conducted in all regions of Russia (for example, more than 60% of non-religious city residents believe that religion is necessary to preserve national identity) and serves as the basis for patriotic and religious movements, although sometimes seeking special privileges for their nation and religion.

Along with the listed reasons for the activation of religious consciousness in Russia, which are of a national nature, the general ones inherent in the modern world as a whole are now making themselves felt. Among them, in our opinion, two are the most important.

Firstly, the need to limit the inhumane, destructive consequences of progress caused by the elements of human nature and social relations, through an appeal to religion. For many people, it is protection from evil, not only social and moral, but also generated by the development of science, technology, and soulless reason, which have brought humanity to the brink of environmental disaster.

Secondly, the search for a peacekeeping ideology, which is identified in the minds of most people primarily with religion, capable of resisting violence, cruelty, bloodshed and destruction characteristic of many regions of the modern world. It is religion, in their opinion, that puts human life above aggressive pseudo-values that threaten the world.

These are the main reasons that, in our opinion, determine the strengthening of the influence of religion. However, as modern social practice shows, the craving for religion is characteristic not only of believers in the traditional sense of this concept. A significant portion of Russian citizens are now turning to the ideas of the highest court, truth, goodness, and love. This is evidenced at least by an analysis of speeches in the media and publications in the press of national figures, artists, and political leaders.

Sociological surveys and simple observations show a significant spread of such phenomena as external participation in religious life, fascination with religious symbols and paraphernalia on the part of generally non-religious people, as well as a craving for non-traditional religiosity, mysticism, and various manifestations of the occult. In our opinion, this is an expression of a kind of opposition and antipathy towards existing socio-political practice and spiritual reality.

At the current stage, negative phenomena associated with religion and attitudes towards it have also arisen in our society. This is primarily manifested in the politicization of religion. A survey conducted by VTsIOM in 1993 showed that more than 50% of Russians were in favor of the government deciding the most important state issues together with representatives of the church, and only 25% - that the church should not take part in making such decisions.

The politicization of the church is also evidenced by such facts as its involvement as an arbiter in political conflicts between various branches of government in September-October 1993, between opposing factions in various “hot spots” in Russia and the CIS, regular and demonstrative visits to churches by leading politicians during church holidays and voyages around the country with wide coverage of this in the media, concluding agreements with church hierarchs. This is also manifested in the fact that clergy become regular participants in many state television programs, often making fundamentalist claims that various kinds of values are transferred to religious institutions, museum exhibits, buildings and premises of general cultural significance are restored and built, and often at the expense of states, new churches. And all this in conditions of a very unstable economic and financial situation in the country.

Hardly anyone doubts that this is not just a tribute to fashion, not an attempt to revive Russian traditions, not a suddenly awakened religious feeling, but high politics caused by the search for social and ideological support by the current leadership of the country.

The politicization of religion can also explain the attempts of some politicians to attract representatives of foreign religious organizations as allies for carrying out market reforms. Sometimes these attempts evoke a feeling of real spiritual expansion. Western, Eastern and other religious movements, starting from the late 80s. They are literally imposing their individualistic worldview on our divided and confused society and are trying to firmly establish themselves in an empty ideological niche.

So, Pastor Moon's sect is still union leadership proposed a number of dizzying projects (the Tokyo-London transcontinental highway, an auto giant in the Khabarovsk Territory, etc.) subject to the provision of most favored nation treatment for the widespread propaganda of its creed. And it should be noted that this sect achieved its goal even without the implementation of these projects. By the mid-90s. it had its representatives in more than 50 cities of Russia. In Moscow and St. Petersburg alone, according to Western estimates, there were 20 thousand members of the Muna sect. During this period, the “2x2” TV channel and the “Mayak” radio station collaborated with the Japanese sect Aum Senrike not without profit. The Mayak radio station, for example, used funds from this sect to update the equipment of all its studios. Currently, in large cities of Russia, and primarily in Moscow and St. Petersburg, Scientology (the Church of R. Hubbart) is quite successfully spreading its influence, which even its former adapters consider a threat to our society. A serious danger is now posed by Islamic fundamentalism in the form of such a movement in Chechnya as Wahhabism.

The explanation for the success of this expansion is, firstly, the protectionism of a number of political leaders and commercial structures who defend the harmlessness of such cooperation, justifying it with the development of democracy, freedom of information, the need to form religious consciousness among Russians, forgetting about the danger of the final loss of our spiritual roots and national values. After all, even in the West, the generosity with which we open our arms to these religious movements is perceived with irony and bewilderment. Secondly, this success can be explained by the fact that the Russian Orthodox Church was unable to withstand this onslaught, because for centuries it was under the tutelage and control of the state and did not develop the necessary determination in pursuing its religious orientation and the ability to respond in a timely manner to changes in the socio-political situation. And thirdly, the explanation for this must be sought in the general confusion, lack of spirituality, low level of knowledge about religion, and the extremely unsatisfactory general culture of all layers of Russian society. That is why you can often meet citizens who consider themselves Orthodox, but at the same time attend various sects hostile to Orthodoxy and Christianity in general, without even knowing it.

Speaking about the negative phenomena associated with the use of religion in interests far from it, it is necessary to pay attention to another trend. Currently in Russia there are some signs that a certain part of its society is moving in the direction of “Orthodox extremism”, i.e. merging Orthodox paraphernalia with intolerance and even violence towards other faiths. Russian history already knows examples of such a merger in the form of the Black Hundreds. The path to it lies through the nationalization of religion and violence in its name against people of other faiths and dissidents. And although, according to VTsIOM, the share of supporters of an advantage for the Orthodox is relatively small (10-20%), the danger of this still exists. Moreover, it may increase with the intensification of Islamic fundamentalism both outside Russia (Azerbaijan, Central Asia, Iran, Algeria, etc.) and on its territory (Tatarstan, Bashkiria, Chechnya and a number of other regions of the North Caucasus). Christian and Islamic fundamentalism, as well as other radical religious movements such as the “White Brotherhood” can become a catalyst for a religious split in society and plunge the country into a new, even more terrible than social and national conflict.

In the conditions of today's ideological vacuum, the lack of spirituality of the majority of our society, which is oriented towards purity, of course it is possible and necessary to use the positive potential of religion. But in resolving religious issues, fuss and interference by incompetent, unscrupulous, pragmatic and cynical officials, power-hungry and revenge-seeking clergy are unacceptable. Fundamentalist claims, calls for clericalization of public and personal life, as well as the imposition of atheism in the recent past, are a violation of the principle of freedom of conscience and cannot bring satisfaction to true believers. Sincere faith does not need public demonstrations or creating excitement around it.

Numerous religious shows (the consecration of enterprises, institutions, educational institutions, military barracks and military equipment, the participation of priests in political events, etc.), ostentatious religiosity, often used for the purpose of obtaining utilitarian and pragmatic benefits. It is no secret that if previously it was advantageous to be a member of the Communist Party and to profess Marxism and atheism, today for many it has become prestigious to be a believer. Religious beliefs and communist ideals are equally alien to such people. They are the ones who can cause irreparable damage to the unity of society, its spiritual and cultural potential. It was these “shifters” who deprived several generations of our society of the religious part of the cultural heritage, and now they are rejecting the other, secular part of it, which also has centuries-old traditions. Denial of both heritages is fraught with spiritual inferiority and degeneration of society. Such phenomena give every reason to believe that religious organizations can again turn into a socio-political appendage of the state, becoming a bargaining chip in the political struggle for power.

A reliable counteraction to this should be the consistent implementation of the principle of freedom of conscience, the separation of state issues from religious ones. This is all the more necessary in a multi-confessional society such as Russia.

Currently, there is an urgent need to improve legislation on freedom of conscience and religion, to clearly define the relationship between secular and church, state and religious, to approve legal and ethical standards of behavior for religious and government officials. There still remains to be a detailed legal development, taking into account world experience, Russian traditions, current realities, issues of teaching religious studies at school, in universities, the introduction of the institute of priests, etc. Moreover, the problem here is not only in legal decisions, but also in creating real conditions for their implementation . Otherwise, taking into account our reality and the mentality of Russian officials, it may turn out that the adoption of relevant laws will create more new problems than solve existing ones.

In conclusion of the first question, I would like to give at least a rough forecast of the possible development of the growth of religiosity of the Russian population. If we assume that the political and socio-economic situation in the country does not change dramatically in the near future, then a further increase in religiosity is unlikely to be observed. It will most likely remain at approximately the current level. This is evidenced by sociological research data conducted by VTsIOM, which shows that from 1990 to 1993. the share of believers among respondents increased from 20-30% to 50-55%, and the share of atheists decreased from 55 to 25%. Moreover, the peak of growth occurred in 1990 - early 1992, and already from the second half of 1993 there was a decline from 63% to 57%. Currently, about 80% of Russians consider themselves believers and 18.5% - atheists. The validity of such a forecast is evidenced by the experience of history both in our country and in other developed countries of the world. It shows that introducing the main segments of the population to one or another worldview is a very complex process, and it cannot be carried out artificially, at the behest of fashion.

Research by VTsIOM also records a state that is characteristic of our society, which is going through a transition period, when social and moral ideals have been lost, and ideological uncertainty and insecurity are increasingly making themselves felt. Modern research points to the vagueness and fuzziness of religious definitions in the mass consciousness. Thus, among respondents who declared their belonging to Orthodoxy, only 51.3% of respondents believe in the existence of God and another 26.1% reported that they believe in the existence of a higher power, spirit, 5.2% stated their disbelief in the existence God, and 17.4% found it difficult to answer. On the other hand, 27% of respondents who consider themselves atheists believe in the existence of God, a higher power, a higher spirit, and reason; only 43.5% of atheists are strongly convinced. That God does not exist, and 29.4% found it difficult to answer this question. The situation is somewhat different for Muslims. 75.6% of respondents who consider themselves Kislam believe in God. 16.7% of respondents believe in a higher power, spirit, and reason. 7.7% of respondents in this group found it difficult to answer. It cannot be said that Russians live an active religious life. Thus, only 3.6% of respondents visit church once a week or more often; a slightly larger number of respondents (5.8%) attend divine services once a month. On major religious holidays, a fifth of respondents (20.3%) go to church; almost the same number (23.3%) do so once a year or less. The majority of survey participants admitted that they practically do not visit the temple.

Speaking about prognostic assessments of the development trend of the religious situation in Russia, it is important to take into account all the factors influencing them, which are both restraining and stimulating in nature. We have already examined the reasons for the current strengthening of the influence of religion and there is no reason yet to believe that at least some of them will cease to operate. Moreover, the intensification of the activities of clergy of various directions, including foreign ones, who have significant material resources, will also contribute to the maintenance of religious “revival”.

Ethnic and national movements, sometimes identifying themselves with religious ones, will also play a significant role. At the same time, as practice shows, religious organizations can, on the one hand, have a pacifying effect on interethnic and interfaith relations, and on the other hand, thanks to destructive fundamental forces, contribute to their incitement. So far, in Russia, as well as other CIS countries, the potential of religion to weaken interethnic contradictions is being used insufficiently or not used at all.

If issues of faith and unbelief are resolved calmly, balancedly, not forcefully, but naturally, then in one or two generations they can become a matter of purely personal conscience, a truly free and conscious choice of citizens. By that time, it may be possible to overcome the deforming structure of today's religiosity, which is still characterized, as has already been emphasized, by increased attention to the external forms and attributes of religion, designed more for prying eyes than for the true assimilation of its content, aimed at affirming human spirituality, humanistic principles of relationships between people, internal self-restraint by moral norms.

An increase in the number of true believers who consciously share noble ideals, free from conservative fundamentalist dogmas, will certainly remove many acute and external issues for religion, especially pressing in a society where there are many faiths. Contrary to the emerging ideas that Russia, which yesterday was a country of almost universal atheism, today has become a country of universal religiosity, as research shows, is not true. Therefore, it is necessary to realistically assess the possibilities of religion and the church, to promote the social and moral revival of the country. The opinions and expectations that the role of the former CPSU should certainly pass to the church are erroneous and harmful. It would be more correct to focus on common efforts, cooperation of all movements and institutions in ensuring the unity of society. Of course, this presupposes a renunciation of intolerance, self-confidence and belief in the correctness of only one’s own ideas and views, to the exclusion of others. Militant fundamentalism has a more civilized alternative - tolerance, respect for the views of others, which, of course, does not mean ideological uniformity, but only speaks of a benevolent attitude towards

different views. Sociological research conducted on this issue shows that both society and individuals are already abandoning the tradition of adhering to a single worldview. They are already ready to cooperate and respect other views and beliefs.

Thus, for the normal functioning of society, it is extremely important that the interests of different social groups and strata are taken into account, allowing them, despite different ideological attitudes, to develop in line with modern civilization. Otherwise, in conditions of aggravation of the situation, discord and contradictions between them can become catalysts for negative processes that can affect the socio-psychological and spiritual-moral climate of both the entire society and the individual. Therefore, both society and each person, accepting the positive aspects of religion, must be able to resist the corrupting influence of totalitarian religious associations.

It should also be understood that along with the positive spiritual and moral aspects associated with the activities of confessions, there are also religious organizations whose activities are clearly antisocial. The greatest danger at the moment is Islamic fundamentalism and the activities of Ron Hubbard's Church (Scientology).

The events of the beginning of the new millennium clearly showed the danger of religious extremism, which is represented today Islamic fundamentalists represented by the Wakhabis in the North Caucasus, the Taliban in Afghanistan or Osama bin Laden's extensive terrorist organization Al-Qaeda. The events of September 11, 2001 in the United States clearly showed what Islamic extremism is capable of. A number of politicians and scientists saw in these events the beginning of a war of civilizations, which the American professor S. Huntington once spoke about. However, not everyone considers this fact from his position. More moderate political scientists believe that the current war in Afghanistan against the Taliban and bin Laden is not at this stage a conflict between Islam and Western Christian civilization. They view it as a conflict between the United States and Islamic extremism, which perceives the United States as the bearer of the most dangerous form of cultural and political expansion. This conflict could develop into an anti-Western one if other Western countries fail to solve the difficult task of distancing themselves from the United States in this conflict and at the same time remaining loyal to them as an ally. According to these political scientists, this conflict cannot be finally resolved by military means. To do this, the roots that gave rise to it must be eliminated. The United States must abandon its role as world hegemon. And the Islamic world, in turn, is born of primitive anti-Americanism. The conclusion of supporters of this point of view is that intercivilizational conflicts are possible, but by no means inevitable in the modern world.

At the same time, if you look at Islamic fundamentalism from the point of view of its spiritual and moral impact on the minds of people, then it is very odious and dangerous. Take, for example, the example of the Taliban’s destruction of monuments of world thousand-year-old culture, their rejection of the slightest religious dissent, etc. In this regard, the fight against Islamic extremism as the most odious part of international terrorism is the most important task of all civilized humanity, regardless of its religious preferences.

Another dangerous phenomenon in the world modern religion represented by Scientology, a newfangled religion promoted by Ron Hubbard's church. Many modern religious scholars, religious leaders, and former high-ranking adherents of this religious movement consider it a threat to our entire society.

Let us consider in general terms what this religious movement is. The Ron Hubbard Church is an international organization that presents itself as religious but has extensive commercial activities. Its headquarters are located in the USA. Scientology, as interpreted by its adherents, is a religious-practical philosophy that leads a person to “comprehension of the truth.” “Dianetics” is the name of R. Hubbard’s main work, which is very multifaceted and is interpreted by his associates as a modern science about mental health and ways for an individual to achieve success.

R. Hubbard himself was a supporter of the idea of many gods and the transmigration of souls. Scientology is based on the doctrine of “thetans,” special spiritual beings. Its essence is as follows. 75 million years ago, the ruler of the confederation of planets, Xenu, exiled a group of thetans to Earth, who, having inhabited the chewing creatures, lost their self-awareness. The goal of Scientology is to return each of us to our true “tetanic” nature. The goal of auditing procedures (“audit”) is to achieve a clear and pure state - clear. And then the state of the “operating thetan”, i.e. capable of independently controlling matter, energy, space and time. Achieving such a state is supposedly associated with receiving secret information in accordance with the level of initiation achieved.

In addition to Islamic fundamentalism and the Church of R. Hubbard, Baptists, Pentecostals, Moon sects, Jehovah's Witnesses, White Brotherhood, Satanists and some others pose a certain danger to Russian society.

In this work it is not possible to consider all the methods and techniques and protection from totalitarian and extremist religious teachings and organizations. However, they are based on similar methods of influencing people - manipulating their consciousness. Taking this circumstance into account, we will try to formulate some methods of protection against this phenomenon.

The basis of any cult influence is control over people's consciousness. The state of consciousness reflects everything that happens in the individual and interpersonal interaction, in the micro- and macroenvironment that surrounds him. There are quite a few factors that contribute to consciousness becoming an object of manipulation.

TO objective factors that facilitate the manipulation of consciousness include the following.

Firstly, the deepening of the stress state in the context of a sharp change in the socio-economic conditions of Russia, political instability, which lead to an increase in people's anxiety, confusion, and desire to search for quick solutions. And this pushes a person to believe in magical, supernatural forces, with the help of which he tries to get out of the difficult situation created for him. In other words, this belief acts on a person as a defense mechanism to get rid of increased anxiety.

Secondly, many people, especially older people, have retained certain sentiments since Soviet times in terms of the idea that someone should organize communication for them. Indeed, this was previously done by trade unions, party and other public organizations, whose activities were ideological in nature, but still solved communication problems. The person received visible evidence of his group affiliation, which is very important for the individual. This human attraction is skillfully used by religious organizations, offering him emotionally rich actions at their meetings. In destructive cults

The tradition of mass gatherings, imparting a high degree of emotionality and spiritual content to them, is strictly observed.

Thirdly, totalitarian cults are very diverse both in ideological orientation and in form. However, most of them have many common features. They are united by the fact that they address the unsatisfied spiritual needs of people - the need to feel the meaning of life, understand their place in society, strive for improvement, and hope for the immortality of the soul. Official Russia is currently unable to provide any of this. Her spiritual life is characterized by a spiritual vacuum, a lack of clear, understandable and attractive spiritual values and guidelines. There are also no public institutions that would be able to successfully form such guidelines. The Orthodox Church is unable to solve this problem either. The place of these institutions is instantly taken by destructive religious organizations.

On subjective factors that facilitate the manipulation of consciousness The following may be included.

Firstly, the personal characteristics of a person, which increase the degree of influence of destructive religions on him:

Seeking thrills, a penchant for mysticism;

Difficulty in self-expression;

The desire to become “initiated”, i.e. stand out from the crowd;

Mental imbalance or reduced mental stability, including temporarily reduced (after divorce, illness or loss of loved ones, etc.);

Experience of loneliness, insecurity;

Perceiving your life situation as difficult.

Secondly, a very significant factor is the worldview

Sky immaturity, difficulty finding the meaning of life. Social practice shows that only one’s own vision of a life situation can help one understand and feel the meaning of life, for this is not only a verbal formulation. The meaning of life is also concentrated in images, feelings, experiences, memories that cannot be transferred from one person to another. The inability to understand the meaning of life largely contributes to mystical moods and avoidance of solving pressing problems.

Thirdly, humans have a fairly strong tendency to find simple solutions to complex problems. The desire to correct oneself, to rebuild, arises less often than the desire to look for someone who will fix everything without our intervention. Complex problems cannot have a simple solution, but the desire to find one is often too great. Hence the desire for beliefs, magic, supernatural forces, recognition of their influence on a person, his behavior, feelings, thoughts. This is based on the reluctance, inability or lack of skill to take responsibility for one’s actions, for one’s choices, the habit of avoiding problems, and a tendency to self-deception.

Fourthly, a considerable number of people tend to wander for a long time in search of possible life goals and have difficulty choosing them. Analyzing and thinking about various options does not give the desired result. Often, decision-making is facilitated by an emotional state - acquaintance with a bright idea, meeting with a charismatic person. This moment can also become a turning point - the waste of energy on the search stops, all forces are directed towards moving towards the goal, which sometimes has a pronounced religious or mystical overtones.

Having clarified the objective and subjective factors that contribute to the manipulation of consciousness, we will dwell on the mechanism of manipulating it. First of all, let's look at how this happens. at the recruitment stage .

The key point to establishing control over the consciousness of those converted to a particular faith is targeted correction of his mental state. The subjective feelings of the convert at the initial stage of communication with recruiters are characterized by emotional comfort, satisfaction from the fact that there is an opportunity or hope to experience those feelings that were previously missing. Joining a cult organization gives the adherent a feeling of belonging to something big, beautiful, bright. The cohesion of the group makes it possible to feel protected, which is reinforced by the authority of the spiritual leader, who plays the role of a strict but fair father. A cult allows a person to believe in his chosenness, acquire evidence of his ability to find something exceptional, and make the right life choice. At the same time, the content of cult ideas, their constructiveness, and logic are not particularly important. The more significant the need, the satisfaction of which is promised in the sect, the stronger the emotional response will be.

The next remedy is transformation of the world picture, disappearance of halftones, dominance of black or white. The structure of the world is perceived exclusively in accordance with cult interpretations; the activities of the cult become the core of all human history. In this case, the most important function of consciousness - the integration of all incoming and stored information in memory - turns out to be upset, since there is no holistic picture of the world, the consistency of its constituent parts. Contradictions are inherent in the worldview of any destructive cult, which most often manifests itself in a double morality towards “their own” and other people. Awareness of contradictions is prohibited, but even when repressed from consciousness, they do not stop their destructive impact on the psyche.

An important means of mind control is selection of information about the outside world, which supports the attitude of perceiving criticism of the cult as a lie, as the wiles of the devil. In sects, the importance of intelligence is deliberately and deliberately belittled, attempts by adherents to independently and rationally comprehend the impact that befalls them are suppressed. The proclaimed thesis of expanding consciousness to the scale of the Cosmos, merging with Truth, Spirit actually leads to its deformation. The space of consciousness occupied by the social world narrows, interest in events occurring in society, at work, in the family, etc. weakens. The breakdown of consciousness also occurs at the psychophysiological level, which is facilitated by sensory deprivation and monotony (hours of prayer, meditation, repetition of simple verbal formulas, physical immobility or a rigid rhythm of movements). Overwork, restriction of many familiar sensations for a person, even a normal psyche can quickly lead to disorders: hallucinations, obsessive thoughts, narrowed consciousness, etc. Subjectively, the deformation of consciousness is perceived as a “sensation of an opening consciousness.”

Techniques are also used to control consciousness: stopping thinking" To do this, the fullest possible loading of perception (primarily visual and auditory) is organized in combination with some kind of monotonous activity, for example, long chanting. This disrupts the normal flow of thought processes, reduces the criticality of thinking and the independence of the individual.

Also used group pressure and concealment of the true goals of communication. The tool of manipulation in this case is the appearance of a feeling of guilt for arising suspicions or a feeling of intellectual insufficiency to understand what is happening around. At the same time, any attempts to understand what is happening are met with disapproval. A newcomer with a significant look may be told some incomprehensible, mysterious phrase, something like this: “The secret knowledge will be revealed when your consciousness is ready to accept the Truth.”

As a result of the above manipulations, a person involved in a totalitarian religious organization experiences cult personality change . Thanks to the flexibility of consciousness, these changes primarily occur in it. At the initial stage they are unstable and reversible. The deformation can be fixed by changes in other personality structures, which include the following.

1. Changes in value orientations, life goals and meaning

life. The values of the cult group become dominant, and attitudes towards service arise (salvation, witnessing, merging with the deity, etc.).

2. Deepening shifts in the affective sphere, changing the dominant

a negative mental state, which manifests itself in exaltation of feelings or their muting, impoverishment of the emotional range. The feeling of guilt towards the organization increases due to the fact that one does not meet the required standards of a good follower. There is a fear of being rejected by the cult group, shame for one’s “sins.” Over time, a person begins to feel maladjusted, unable to live outside the group. This increases fear and anxiety. This happens because cult members are allowed only those feelings whose manifestation helps create an attractive image of the group. As a result, when leaving the sect, adherents, as a rule, are in a severe state of stress. And until someone who decides to break with the cult shows a willingness to openly discuss what is happening inside him, he remains maladapted to normal social life.

3. Changes in a number of personal qualities, self-concept, social

perception, because In destructive cults, only those personality traits are approved that facilitate total control over consciousness and behavior. These qualities intensify, which leads to loss of individuality. Suppression of individuality, in turn, inevitably leads to rigidity in behavior and cruelty in relation to other people. Most often, these changes are expressed in a cold attitude towards close people, in rejection of family, in an aggressive attitude towards others who have an opinion different from cult attitudes. Deindividualization and increasing rigidity and intolerance mutually reinforce each other.

4. Change in interpersonal relationships in the direction of limiting

maintaining a social circle only with cult members. Contacts with the outside world remain only for the recruitment of new members or for conducting commercial transactions. Irony and humor are excluded in communication and interpersonal interaction, because they are elements of human self-expression, which is unacceptable in a sect. Here, a sense of superiority over the uninitiated, the idea of being chosen, is implanted, which strengthens the isolation of adherents from the world around them, their intolerance, aggressiveness, and this is contrary to the purpose of “saving humanity.”

5. Changes in lifestyle, work activity, household behavior

denia, which is associated with a lack of free time, personal life outside

organization, subordination of professional interests to the goals of the cult organization. All this helps control consciousness, leaving no time for solitude, reflection, awareness of what is happening. Under such conditions, an adherent of a destructive cult loses the ability to think critically, adequately evaluate the people around him, and reaches the point of physical and emotional exhaustion. And in this state, a person is characterized by increased suggestibility, which is what the cult leaders achieve.

The considered personal changes lead to a serious deformation of cult consciousness. In the normally functioning consciousness of a free person, the entire time perspective of the individual is reflected - past, present and future. This is not typical for cult consciousness, because it is deformed. Leaders of totalitarian cults inspire followers with the need to forget about the past, which is not connected with the ideas of the cult and serving it. The events of the present are reflected in fragments; not all events of the surrounding world reach the adept. Such consciousness is necessary to make people easier to manage.

Endless prayers, reciting the same verbal formulations, psychophysical exercises, and the entire world of life of an adept generate monotony, which leads to a prolonged state of stress and neuroticism of the individual. And in a neurotic consciousness, the range of perception of the present is narrowed, the ability to fully experience human joys is weakened. The past is perceived as a series of mistakes and bad luck. A future in which everything will finally be resolved and dreams will become reality is eagerly awaited. A ban is imposed on statements about one’s poor physical condition in cults, and therefore it is repressed from consciousness, but at the same time an adequate idea of one’s own physicality is also violated. And without this component, a full sense of the present time, its clear awareness, is impossible. The focus of cult consciousness has been moved to the future, where, as a well-deserved reward for a long and persistent struggle against the evil forces of the environment, a completely different life will begin with one’s own imperfection. This attitude to life arises in people with an underdeveloped or suppressed sense of initiative, with a faded desire for life goals.

And in conclusion, I would like to dwell on how a person can avoid falling into the networks of totalitarian religious organizations, and if this has already happened, how can he get out of them?

There can only be one piece of advice regarding the first question: “Think, think and think, when suddenly people on the street come to you with offers to help you achieve health, happiness and harmony, they offer to go to meetings and debates, where they will talk about the fight against evil and the triumph of justice, or rent an apartment at half price from some “kind” grandmother, get a job in a Scientology or other religious center to do clerical work with the prospect of growth, etc.” Such proposals can become a “mousetrap” from which it will be very difficult to get out.

As for the second question, experts offer the following recipes for leaving sects of this kind. In their opinion, sects are a disease not only of an individual, but also of society, which means that it is necessary to think about healing this illness together, taking into account the experience of people who have gone through this, who have gotten rid of their influence themselves and want to help others. And their experience shows that help should consist of the following.

First of all, we need complete isolation of a person fleeing contacts with sectarians, just as they isolate their victims from the outside world, not allowing them to watch TV, listen to the radio, read the press, books, answer the phone, etc., but the opposite is true. . It is necessary to provide a person with information about the world around him. However, in this case, there is often a need for an apartment in which a person could be hidden from intrusive “brothers and sisters.”

The initial stage of a person’s entry into normal life should become a period of rehabilitation - restoration of physical and spiritual strength. To put it simply, a person needs to be warmed, fed, and given the opportunity to sleep. Here you cannot avoid the help of a psychotherapist, because... the person is in a state of stress and fear of persecution, he is tormented by doubts about the correctness of his action in leaving the sect. But his communication with a psychotherapist should not be associated with the practice of his former “teachers”. You may also need help from other specialists - lawyers, sectologists, doctors, etc.

And even after rehabilitation, a person needs constant help from specialists, family, loved ones, and friends. The process of entering normal life is not so simple.

Thus, one of the means of protection against sects and cults of a totalitarian orientation is knowledge of the mechanisms of involving people in organizations of a similar orientation, which are based on both objective and subjective factors of manipulation of consciousness. The impact of these factors leads to serious personality deformation. Preventing people from being drawn into destructive sects is one of the most important tasks of society, acting as an element of ensuring personal security.

Literature:

1. Constitution of the Russian Federation. – M.: Legal literature

ratura, 2000.

2. On freedom of religion: Law of the Russian Federation. – M.:

Legal literature, 1997.

3. Anti-Scientology. Criticism of doctrinal foundations and technologies

Hubbardism / Edited by: A.A.Skorodumov, A.N.Shvechikov. Ch. ed. A.I. Subetto. – St. Petersburg: Publishing house. center of St. Petersburg State Medical University, 1999.

4. Ivanenko S. Religion and politics in modern Russia // Dia-

log. 1993. No. 8-9.

5. Mchedlov M. Religious situation in Russia: realities, contradictions

chiya, forecasts // Free Thought. 1993. No. 5.

6. Nikitina L.G. Politicization of religion // Questions of philosophy. 1994. No. 3.

7. Fundamentals of religious studies: Textbook / Yu.F.Borunkov, I.N.Yablokov, M.P.Novikov and others; Ed. I.N. Yablokova, - M.: Higher School, 1994.

8. Orthodox Church. Modern heresies and sects in Russia /

Ed. Metropolitan of St. Petersburg and Ladoga JOHN. - St. Petersburg: Publishing house "Orthodox Rus'", 1995.

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Introduction

Religious security: theoretical and legal aspect

The various sects can be divided into several main groups:

§ foreign Protestant movements (American ones are especially numerous);

§ exotic sects of non-traditional (“eastern”) persuasion - both foreign and Russian;

§ “new religions” - posing as “improved” traditional confessions (including “improved” Orthodoxy) or a successful combination of all confessions;

§ small occult groups, usually associated with psychics, magicians, sorcerers, etc.

§ Satanists.

How do sects differ from world religions? Experts usually name several main signs:

Religious security technology

And for this it is necessary to know some kind of “safety rules”, the observance of which is desirable when coming into contact with religious preaching.

Rule eight. Do not form your idea of ​​a particular denomination only on the basis of anecdotes about the unworthiness of its ministers. Compare not the sins of people, but the fundamentals of creeds.

Conclusion

Well, in order to have enough strength to rescue a person from a sect, from the very beginning you need to come to terms with the fact that it will take a lot of time, tune in to a difficult and long struggle - it cannot be different, because this is a real struggle for the soul of a person.

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Rule eight. Do not form your idea of a particular denomination only on the basis of anecdotes about the unworthiness of its ministers. Compare not the sins of people, but the fundamentals of creeds.