基督教的精神控制如何運作

原文: How Christian Mind Control Works
翻譯：我是誰？

How does Christian Mind Control work?

基督教的精神控制是如何運作的？

Coercion is defined as, “to restrain or constrain by force…” Legally it often implies the use of PHYSICAL FORCE or physical or legal threat. This traditional concept of coercion is far better understood than the technological concepts of “coercive persuasion” which are effective restraining, impairing, or compelling through the gradual application of PSYCHOLOGICAL FORCES.

「強制」被定義為「用武力以抑制或者約束……」，法律上它經常意味著運用有形的力量，或是有形的或是法律上的威脅，這個傳統的「強制」概念比起透過漸進應用精神力量的，更為有效抑制、削弱，或更有強迫性的「強制勸說」的技術概念更加受人理解。

A coercive persuasion program - within Christianity it is called “The Gospel Persuasion” - is a behavioral change technology applied to cause the “learning” and “adoption” of a set of behaviors or an ideology under certain conditions. It is distinguished from other forms of benign social learning or peaceful persuasion by the conditions under which it is conducted and by the techniques of environmental and interpersonal manipulation employed to suppress particular behaviors and to train others. Over time, coercive persuasion, a psychological force akin in some ways to our legal concepts of undue influence, is MORE effective than pain, torture, drugs, and use of physical force and legal threats.

基督教裡面的一個強制勸說項目在教內被稱為「福音勸說」（福音傳播），這是一項在一定的條件下應用於造成「學習」和「採納」一組行為或一種意識形態的行為改變技術。它不同於良性的社交學習或其他根據它的條件下進行和運用人際操縱與環境技術來抑制特定行為和培訓他人的形式的平和勸說。隨著時間的推移，強制勸說作為一種在某些形式類似我們對「不適當的影響」的合法概念，是比疼痛、酷刑、藥物、以及使用武力和法律威脅更為有效的精神威力。

The Korean War “Manchurian Candidate” misconception of the need for suggestibility-increasing drugs, and physical pain and torture, to effect thought reform, is generally associated with the old concepts and models of brainwashing. Today, they are not necessary for a coercive persuasion program to be effective. With drugs, physical pain, torture, or even a physically coercive threat, you can often temporarily make someone do something against their will. You can even make them do something they hate or they really did not like or want to do at the time. They do it, but their attitude is not changed. In Christianity this is called a “false conversion”.

朝鮮戰爭小說《滿洲候選人》的錯誤概念以為實現思想改造需要增加藥物跟肉體上的痛苦和折磨，通常與舊的觀念和洗腦模式連結起來。今天，這些都不是一個有效的強制勸說項目所必要的，有了藥物、身體上的痛苦、折磨、或者甚至是一種身體上受到的強制性威脅，你經常都可以暫時地令到人們做一些跟他們的意願有抵觸的事情，你甚至可以令他們幹出一些他們憎惡的或是他們當時確實不喜歡或不想幹的事情，他們是會做，但是他們的態度沒有改變，在基督教來說，這是一種「不實的皈依」。

This is much different and far less devastating than that which you are able to achieve with coercive persuasion. With coercive persuasion you can change a person’s will without their knowledge and volition. You can create new “attitudes” where they will do things willingly which they formerly may have detested, things which previously only torture, physical pain, or drugs could have coerced them to do. In effect, their desires change, their viewpoints change, and their feelings change through this Gospel persuasion. Most people have no idea of the depth of change that this type of persuasion can bring into a person, even changing them in “an instant”. This seems impossible and that is a part of its strength and deceitfulness.

比較起來，強制勸說能做到很不同和比較少的破壞性，用強制勸說，你可以在一個人不為意的時候改變他／她，你可以創造一種新的態度，在那種態度下，他們會很樂意做一些他們以前可能憎惡的事情，一些以前只有折磨、肉身痛苦或者是藥物控制才會強迫到他們做的事情，透過福音勸說，很有效果地改變了他們的期望、他們的觀點和他們的感覺，大多數人不知道這種勸說對人能帶來多有深度的改變，甚至即時的改變了他們，這個似乎不可能的，那就是這種勸說的力量和玄虛。

The extreme anxiety and emotional stress production technologies found in Gospel Coercive Persuasion supersede any physical style coercion that focuses on pain, torture, drugs, or threat in that these physical systems of coercion do not change an attitude so that subjects follow orders “willingly.” Christian or Gospel Coercive Persuasion changes both attitude AND behavior, not JUST behavior.

這種在福音強制勸說中製造極端焦慮和情緒壓力的技術，取代任何聚焦於痛苦、藥物和威脅的有形強制，在這些有形系統的脅迫，不能改變人的態度以令到受強制者「心甘情願」地服從命令。基督教或福音強制勸說不是僅僅改變人的行為，它改變人的態度和改變人的行為 。

Christian or Gospel Coercive Persuasion (or thought reform as it is sometimes known) is best understood as a coordinated system of graduated coercive influence and behavior modification designed to change the wills and volition of individuals, usually in a group setting, in order for the originators of the program - those witnessing or preaching - to spiritually and psychologically profit from this persuasion to validate their own program and to continue the feeling that the program gives each converted person. This Gospel Coercive Persuasion is a psychological program that is inherently addictive in itself, because the program makes itself the sole purpose of life and feeling. This is one of the reasons why it is so hard on many levels to deprogram and be freed from this psychological addiction of this program.

基督教或稱福音強制勸說（或是正如它有時被稱為的思想改造）最廣義性被理解為了一種漸進的、為了改變人的意願和意志而設計的強制影響與行為修正的協調系統，通常在一個集體的格局下，為了項目的起始人－－那些見證或說教的人－－在精神上和心理上從這種勸說取得利益以確認他們自己的項目和延續這個計劃帶給各皈依者的情感，這種福音強制勸說是一種本身固有的會成癮的心理項目，因為項目本身攪到自己成為生命和情感的唯一目的，這就是為甚麼在各層面上來看從這種心癮項目程式解放出來都是這麼困難的原因之一。

The essential strategy used by those operating such programs is to systematically select, sequence and coordinate numerous coercive persuasion tactics over CONTINUOUS PERIODS OF TIME. There are seven main tactic types found in various combinations in the Christian Coercive Persuasion program. A coercive persuasion program can still be quite effective without the presence of ALL seven of these tactic types.

那些操作這種項目程序的人的根本戰略就是在一段持續的時期內，有系統的選擇、序列和協調無數的強制勸說策略，在基督教強制勸說項目裡常見的策略組合有七種最主要的策略，即使不是全部七種策略都存在，一個強制勸說項目還是可以相當有效的。

TACTIC 1. The individual is prepared for thought reform through increased suggestibility and/or “softening up,” specifically through hypnotic or other suggestibility-increasing techniques such as audio, visual, verbal, or tactile fixation drills (anything that is “moving” to the emotions as well as to the mind, i.e., worship music, dancing, embraces, stirring preaching or instructional teaching from a pulpit) and excessive repetition of routine activities.

策略1：透過逐漸增加暗示和／或軟化準備當事人接受思想改造，特別是透過催眠或別的逐漸增加暗示的技巧，例如視、聽、口述、或戰術上的定位演練（任何能觸動情緒和心志的事物，即是說：崇拜音樂、舞蹈、擁抱、激動人心的說教和從桌面上作出的指導性教學）以及一些日常活動的過度重複。

TACTIC 2. Using rewards and punishments, efforts are made to establish considerable control over a person’s social environment, time, and sources of social support. Social isolation is promoted (“You are not of the world”, “Christ can to bring a sword”). Contact with family and friends is abridged, as is contact with persons who do not share church-approved attitudes. Psychological and emotional dependence on the group is fostered.

策略2：運用獎賞和處罰，為對一個人的社交環境、時間、和社交支援的來源建立大規模的控制而付出努力，促進社交孤立（「你不是這個世界的」，「基督能夠給你帶來劍」）。跟家人和朋友以及跟不認同教會認可的態度的人的接觸被刪減了，心理和情感上對教友組織的依屬從而形成。

TACTIC 3. Disconfirming information and nonsupporting opinions are prohibited in church communication. Rules exist about permissible topics to discuss with outsiders. Communication is highly controlled，especially communication from God. God’s communication is one-way, via the bible, and nothing is to contradict that communication. An “in-group” language is usually constructed, sometimes called “Christianese.”

策略3：在教會內的交流禁止不確認的信息和沒有支持性的意見。對於容許跟外界討論的主題，有規則的存在。溝通交流受到高度控制，尤其是跟神溝通。跟神的溝通是單向的，通過聖經，沒有什麼可以抵觸那種溝通。通常，有一種圈子內的語言被打造出來，有時被稱為「基督徒的語言」。

TACTIC 4. Frequent and intense attempts are made to cause a person to re-evaluate the most central aspects of his or her experience of self and prior conduct in negative ways. Efforts are designed to destabilize and undermine the subject’s basic consciousness, reality awareness, world view, emotional control, and defense mechanisms as well as getting them to reinterpret their life’s history, and adopt a new version of causality. This is usually called “sanctification” and “working out your salvation with fear and trembling.”

策略4：製造頻繁和激烈的嘗試，以令到一個人負面地再評價他／她的自身經驗和之前最中心部分的行為，這種努力是為不穩定和破壞這個人的基本良心，對現實的意識、世界觀、感情上的自我控制和防禦結構，以及引導他們去重新演譯他們的個人歷史，和採納一種新版本的因果關係，這個通常被稱為「使神聖／靈化」和「以懼怕和戰兢來成就你們的救恩」。

TACTIC 5. Intense and frequent attempts are made to undermine a person’s confidence in himself and his judgment, creating a sense of powerlessness. The only power that can help is God, or more precisely, the specific church’s or Christian group’s version of God. The eldership, church leaders, or “advanced” Christians are usually relied upon to understand the bible and for “encouragement” to “have the mind of Christ.”

策略5：為了破壞一個人對自己和他判斷的信心而密集和頻繁地嘗試制造一種沒有力量的感覺，唯一能夠幫助他的力量就是上帝，或者更精確地說，是那指定的教會或基督教徒團體版本的神，那些長老制度、教會領袖、或「進步的」基督教徒通常是靠著對耶經的領悟理解和為了鼓舞人才「有一顆基督的心」。

TACTIC 6. Nonphysical punishments are used such as intense humiliation (private and public confession of sin), loss of privilege (suspension or excommunication from the church or Christian group), social isolation (from the world and the “unbelievers” as well as from erring or heretical Christians that doesn’t agree with their church or group), social status changes (from being a “respectable” and “stable” Christian to a “weak” or “unstable” Christian), intense guilt, anxiety, manipulation and other techniques for creating strong aversive emotional arousals, etc.

策略6：用非體罰的懲罰以作激烈密集的羞辱（私下和公開地承認自己的罪過）、失去的特權（暫時性的禁止當事人返教會或者逐出教會）、社交孤立（禁止跟外界、「不信者」和跟不同意他們的教會或團體的迷途和誤入歧途的基督徒交流）、社交狀況的改變（從作為一個「得到尊敬」的和「堅定的」基督徒變成一個「軟弱的」或是「不堅定」的基督徒）激烈密集的內疚感、焦急、操縱和別的為創造喚起強烈厭惡情緒的要素等等。

TACTIC 7. Certain psychological threats (force) are used or are present: That failure to adopt the approved attitude, belief, or consequent behavior will lead to severe punishment or dire consequence, (e.g. physical or mental illness given by God, the reappearance of a prior physical illness, worldliness, personal economic collapse, social failure, divorce, failure to find a mate, etc.).

策略7：利用或展示一些精神上的威脅（迫使力）：對於未能採納某種被認可的態度、信念、或後果性的行為會引起嚴厲的處罰或者可怕的後果，（例如：上帝給予的身體上的或精神上的疾病，再次出現疾病、世俗、個人的經濟崩潰、社交失敗、離婚、找不到配偶等等） 。

Another set of criteria has to do with defining other common elements of mind control systems. If most of Robert Jay Lifton’s eight point model of thought reform is being used in an organization, it is most likely a dangerous and destructive cult. Conservative Christianity is a dangerous and destructive cult (please note that “dangerous and destructive” does NOT mean that it must be PHYSICAL. The dangerousness and destructiveness is a psychological, emotional and spiritual one. Just because Christianity doesn’t normally create personal or public violence does NOT mean that it is not severely destructive on many other levels). If you are an exchristian or presently a Christian you will be able to see that every sentence of these following points are prevalent within Conservative, Evangelical and Fundamentalist Christianity. The eight points follow:

另一組標準跟定義別的精神控制系統有關的共同元素，如果利富敦思想改造的八點模式被應用於一個組織內，這很有可能是一個危險的和破壞性的邪教團體，保守主義基督教就是一種危險的和破壞性的邪教團體（請注意「危險的和破壞性」不一定是指身體上的，危險性和破壞性是指精神上的、情感上的、和心靈上的危險和破壞，只因為基督教通常不會向他人構成個人或公眾的暴力，不意味基督教在其他層面上沒有嚴重的破壞力），如果你是一個離教者或現在是一個基督徒，你就可以看到以下八點每一句都跟保守派、福音派、和基要派基督教有關係，這八點如下：

Robert Jay Lifton’s Eight Point Model of Thought Reform

利富敦思想改造的八點模式

1. ENVIRONMENT CONTROL. Limitation of many/all forms of communication with those outside the group. Worldly books, magazines, letters and fellowship with unbelieving friends and family are taboo. “Come out and be separate!”

1. 環境控制：限制跟外界的各種／所有的通信形式，世俗的書籍、雜誌、信件、和跟不信教的朋友和家人的情誼全都是禁忌。「站出來，畫清界線！」

2. MYSTICAL MANIPULATION. The potential convert to the group becomes convinced of the higher purpose and special calling of the group through a profound encounter or experience, for example, through an alleged miracle or prophetic word or spiritual feeling while within the group.

2. 神異的操縱：使那潛在的皈依者透過一種深刻地遭遇或者經歷，折信那團體的最高目和特殊召喚，例如透過在組織裡時發生的一種宣稱的奇跡或預言的措詞或心靈上的情感。

3. DEMAND FOR PURITY. An explicit goal of the group is to bring about some kind of change, whether it be on a global, social, or personal level. “Perfection is possible if one stays with the group and is committed.” This “perfection” is associated with sanctification, “(Mat 5:48) Therefore, you be perfect even as your Father in Heaven is perfect.” “(2Co 13:11) For the rest, brothers, rejoice! Perfect yourselves”

3. 要求純潔：那組織的一個清晰明確的目標就是帶出一種改變，或是全球性的，或是社會性的或是個人層面的， 「如果一個人停留在組織內，和表現出是投入的，完美就是可能的」，這種「完美」跟靈化有關，「（馬太福音5:48）因此，你會是完美的，像你在天上的父完全一樣。」「（林後13:11）對於其他的，兄弟們，歡呼吧！完美你們自己。」

4. CULT OF CONFESSION. The unhealthy practice of self disclosure to members in the group. Often (but not always) in the context of a public gathering in the group, admitting past sins and imperfections, even doubts about the group and critical thoughts about the integrity of the leaders.

4. 自白書文化：那種在組織內跟別的成員作不健康地自我揭發的做法，常常（不是總是這樣的）在一個組織內的公眾聚會的環境條件裡，承認過去的罪過和不完美，甚至是懷疑組織和有關領袖們的完美性的批判性的想法。

5. SACRED SCIENCE. The group’s perspective is absolutely true and completely adequate to explain EVERYTHING (A knowledgeable Christian can rebut any critical question presented and Christianity is the Truth and is capable to explain everything about life and spirituality). The doctrine is not subject to amendments or question. ABSOLUTE conformity to the doctrine is required. “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(1Ti 4:16) Give attention to yourself and to the doctrine; continue in them, for doing this, you will both deliver yourself and those hearing you.”

5. 神聖的科學：組織的觀點是絕對真實和完全足以解釋一切事物（一個有見識的基督教徒能夠反駮任何批判性的問題，基督教是真理和能夠解釋有關生命的和精神上一切事物），這教義不予修正或質問，絕對的遵照教條是必要的。「（馬太福音7:28）和這發生了，當耶穌說完這些話後，群眾對他的學說感到驚訝。」「（提摩太前書4:16）給自己和教條注意，在它們裡面繼續，因為這樣做，你會給你自己和那些傾聽你的人兩者都傳送到要傳送的信息。」

6. LOADED LANGUAGE. A new vocabulary emerges within the context of the group. Group members “think” within the very abstract and narrow parameters of the group’s doctrine. The terminology sufficiently stops members from thinking critically by reinforcing a “black and white” mentality. Loaded terms and cliches prejudice thinking.

6.  加載語言：在組織團體的環境條件下，一種新的詞彙出現，團體成員在組織教義那十分抽象和狹窄的參數去「w思想」，那種用辭足夠阻止成員透過加強一種「黑和白」的精神去作批判性的思考，載滿術語和陳詞濫調會引起思考上的偏見。

7. DOCTRINE OVER PERSON. Pre-group experience and group experience are narrowly and decisively interpreted through the absolute doctrine, even when experience contradicts the doctrine.

7.  加教條於人之上：加入組織前的經驗和團體經驗被透過絕對的教義學說，那怕是在經驗抵觸教條，狹窄地和決定性的解釋了。

8. DISPENSING OF EXISTENCE. Salvation is possible only in the group (Christianity). Those who leave the group are doomed.

8. 對存在的輕視：救贖只有在組織（基督教）內發生，那些離開組織的人註定不幸。

Any group that has most or all of these points is a destructive mind control cult.

任何擁有這八點模式，不論是大多數的或是全部的，都是一個有破壞性的精神控制邪教組織。

CHRISTIAN COERCIVE PERSUASION IS NOT PEACEFUL PERSUASION

基督教的強制勸說不是平和的游說

Christian programs identified with the above-listed seven tactics have in common the elements of attempting to greatly modify a person’s self-concept, perceptions of reality, and interpersonal relations. When successful in inducing these changes, coercive thought reform programs also, among other things, create the potential forces necessary for exercising undue influence over a person’s independent decision-making ability, and even for turning the individual into a deployable agent for the organization’s benefit without the individual’s meaningful knowledge or consent.

確認上述7點策略的基督教項目，跟極大地改變一個人的自我概念，對現實的看法和人際關係的試圖，都有很相似的共同點，當成功地誘導這些改變，強制思想改造項目也在其他東西中創造出為對一個人的獨立決定能力行使不正當影響的必要潛在力量，甚至在為了組織的利益但是沒有讓當事人得相當的認識和同意除之下，把一個人變成一個部署代理人。

Christian Coercive Persuasion programs are effective because individuals experiencing the deliberately planned severe stresses they generate can only reduce the pressures by accepting the system or adopting the behaviors being promulgated by the purveyors of the coercion program. The relationship between the person and the coercive persuasion tactics are DYNAMIC in that while the force of the pressures, rewards, and punishments brought to bear on the person are considerable, they do not lead to a stable, meaningfully SELF-CHOSEN reorganization of beliefs or attitudes. Rather, they lead to a sort of coerced compliance and a situationally required elaborate rationalization, for the new conduct. With this being said the mind will reconstruct its reality and will view everything through this new reality. The construct of this new reality, to the new convert, is perfect and whole and beautiful even though it is psychologically devastating and logically contradictory. The Christian mind cannot see its own blind-spots. It sees no contradictions, no dangers, no imperfections, yet this is the Matrix that is the Christian Coercion Persuasion Program.

基督教強制勸說項目是有效的，因為當事人經歷到那在他們的慎重計劃下產生的嚴重壓力，只能在接受這個制度下或是從強制項目的供應者頒佈的指定行為才能減輕壓力。正當壓力、獎賞和處罰給當事人帶來相當大的壓迫感，當事人跟強制勸說項目的策略之間有很有動力的關係，他們不會導致一個穩定的、有意義的、自我選擇的信念或態度重組的。相反，它們會導致一種強制的依從，和一種為了新的行為，看情況而定才苦心經營的合理化。有了這種說法，腦子將會重建它的現實和會透過這項現實來看每一件事，對新皈依的信徒，構建這種現實是完美的、一心一意的和美好的，那怕這在心理上是毀滅性的和邏輯上是有抵觸的，基督教徒的腦子裡看不見它自己的盲點，它看見的是沒有矛盾、沒有危險、沒有不完善，然而，這正是基督教強制勸說項目的模式。

Once again, in order to maintain the new attitudes or “decisions,” sustain the rationalization, and continue to unduly influence a person’s behavior over time, coercive tactics must be more or less CONTINUOUSLY applied, thus the need to be a consistent member of a local church or Christian “body”. A fiery, “hell and damnation” guilt-ridden sermon from the pulpit once a month, an hour of bible study within the New Testament on sanctification once a week, or other single instances of the so-called peaceful persuasions do not constitute the “necessary chords and orchestration” of a SEQUENCED, continuous, COORDINATED, and carefully selected PROGRAM of surreptitious coercion, as found in the comprehensive program of Christian Coercive Persuasion.

再一次，為了維護新的態度或「決定」、堅持合理性、和長期對當事人的行為繼續予以不良的影響，強制策略多少也要不斷應用下去，那就是作為一所本地教會或者任何基督教團體的成員的需要，從講台上發出每月一次一個火熱的，「地獄和詛咒」般的犯罪感纏身式的講道，每周一次一小時的新約聖經靈化研讀，或者其他個別所謂和平勸說例證，並不構成一如在廣泛的基督教強制勸說項目可以發現的一個順序的、連續不斷的、協調的、和精心精選的詭秘的強制的必須的「和弦和樂團」。

Looking like peaceful persuasion is precisely what makes Christian coercive persuasion less likely to attract attention or to mobilize opposition. It is also part of what makes it such a devastating control technology. Victims of coercive persuasion have: no signs of physical abuse, convincing rationalizations for the radical or abrupt changes in their behavior, a convincing “sincerity”, and/or they have been changed so gradually that they don’t oppose it because they usually aren’t even aware of it.

似乎平和的勸說正是令到基督教強制勸說項目不那麼可能吸引人們的注意或者動員人們去反對它，這也是令到變成如此有破壞性的控制技術的一部分，強制勸說的受害者沒有身體受虐待的跡象，合理化他們的激進行為或突然變化，一種令人信服的「誠意」，和／或他們是那甚已漸進地改變，以至他們都不反對，因為他們通常甚至沒有注意到。

Deciding if coercive persuasion was used requires case-by-case careful analysis of all the influence techniques used and how they were applied. By focusing on the medium of delivery and process used, not necessarily the message itself, and on the critical differences, not the coincidental similarities, which system was used becomes clear. The Influence Continuum helps make the difference between peaceful persuasion and coercive persuasion easier to distinguish.

要確定強制勸說是否被運用需要對所有的影響技巧和他們是怎樣被運用的作獨立的悉心分析，通過聚焦於傳送的方法和應用的過程，不一定是信息本身，不一定是在關鍵性的區別，不是巧合的相似，那個系統被運用變得清楚了，持續的影響有助於使和平勸說和強制勸說之間的差異更容易區分。

VARIABLES

變數

Not all tactics used in a Christian coercive persuasion type environment will always be coercive. Some tactics of an innocuous or cloaking nature will be mixed in.

不是所有的用於基督教強制勸說模式的環境都總是強制的，會混合著一些無害或者是一些無形性質的策略。

Not all individuals exposed to Christian coercive persuasion or thought reform programs are effectively coerced or converted into becoming Believers.

不是所有的曝露於基督教強制勸說或思想改造項目都可以很有效的強迫到或皈依變成信徒。

How individual suggestibility, psychological and physiological strengths, weakness, and differences react with the degree of severity, continuity, and comprehensiveness in which the various tactics and content of a coercive persuasion program are applied, determine the program’s effectiveness and/or the degree of severity of damage caused to its victims.

個別建議、心理上和生理上的強項、弱點和差別，以不同程度的嚴厲、連續性和全面回應著，是怎樣應用在不同的策略和強制勸說項目的內容上。

WHAT ARE THE CRITERIA OF THE CHRISTIAN COERCIVE PERSUASION PROGRAM?

基督教強制勸說項目的範疇是什麼?

A). Determine if the subject individual held enough knowledge and volitional capacity to make the decision to change his or her ideas or beliefs.

A). 判斷當事人是否握有足夠的知識和意志力去決定改變他／她的想法或者信念。

B). Determine whether that individual did, in fact, adopt, affirm, or reject those ideas or beliefs on his own.

B). 判斷當事人是否真正的可以自行採納、肯定、或者拒絕那些想法或信念。

C). Then, if necessary, all that should be examined is the behavioral processes used, not ideological content. One needs to examine only the behavioral processes used in their “conversion.” Each alleged coercive persuasion situation should be reviewed on a case-by-case basis. The characteristics of coercive persuasion programs are severe, well-understood, and they are not accidental.

C). 然後，如果需要，應該接受審核的就是被應用的行為過程，不是意識形態的內容，只需要審核在皈依時被應用的行為過程，每一個宣稱的強制勸說情況應當接受一個個案一個個案的獨立評論，強制勸說項目的特點是嚴厲的、充分理解的、以及不是偶然的。

Christian Coercive Persuasion is not a religious practice, it is a control technology. It is not a belief or ideology, it is a technological process.

基督教強制勸說不是宗教習俗，它是一種控制技術。這不是一種信仰或意識形態，它是一個技術過程。

As a PROCESS, it can be examined by experts on its technology COMPLETELY SEPARATE from any idea or belief content, similar to examining the technical process of hypnotic induction distinct from the meaning or value of the post-hypnotic suggestions.

作為一個「過程」，它可以接受專家審核它的技術，跟任何想法或信仰內容完全分開，類似審核催眠性誘導的技術過程跟催眠後倡議的意義或價值是不相同的。

Examining PROCESSES in this manner can not violate First Amendment religious protections.

在這方式下審核「過程」不可能違反憲法第一修正案的宗教保護。

Christian Coercive Persuasion is antithetical to the First Amendment. It is the unfair manipulation of other’s biological and psychological weaknesses and susceptibilities. It is a psychological FORCE technology, not of a free society, but of a criminal or totalitarian society.

基督教強制勸說正是第一修正案的相反，這是不公平地操縱他人的生理弱點和心理上容易受動搖的缺失，這是一種精神力量的技術，不是一個自由社會的，而是一種罪惡的和極權主義社會的技術。

Any organization using coercive persuasion on its members as a CENTRAL practice that also claims to be a religion is turning the SANCTUARY of the First Amendment into a fortress for psychological assault. It is a contradiction of terms and should be “disestablished.”

任何以對自己成員運用強制勸說為中心操作技術，而也聲稱這是一種宗教的組織，就是把第一修正案的避難所變成心理襲擊的堡壘，這是一組互相矛盾的詞語，應當解體。

Coercive persuasion is a subtle, compelling psychological force which attacks an even more fundamental and important freedom than our “freedom of religion.” ITS REPREHENSIBILITY AND DANGER IS THAT IT ATTACKS OUR SELF-DETERMINISM AND FREE WILL, OUR MOST FUNDAMENTAL CONSTITUTIONAL FREEDOMS.

強制勸說是一種攻擊，一種比我們的「宗教自由」甚至更加基本的和更加重要的自由的微妙的，強迫的精神力量，它的應受譴責和危險正是它攻擊我們的自決和自由意志－－我們最根本的憲法自由。