10 International Journal of Cultic Studies ■ Vol. 10, 2019
Historically, dissociation has been seen as
relatively negative. However, recent research
investigating the positive effects of dissociative
states indicates that dissociation in some
instances can activate healing by stimulating
social engagement with one’s self or with
transpersonal images (Granqvist, Gewirtz,
Mikulincer, &Shaver, 2012 Granqvist,
Hagekull, &Ivarsson, 2012 Stromsted, 2009
Tantia, 2012). Thus, helping clients learn to use
their dissociative states to reconnect with
themselves or to foster a spiritual sense outside
of the cult may ultimately be a more powerful
form of healing than trying to end dissociation.
With that being said, counselors should be
especially careful with their use of alternate
states. As with creativity, cults often use the
capacity for absorption and alternate states of
consciousness to further the influence over
members when they are more vulnerable to
suggestion and influence (Aguado, 2015
Jenkinson, 2010 Singer, 2003). It is especially
important with cult survivors that counselors
elicit meaning from the client rather than
imposing meaning on the client (Boik &
Goodwin, 2000). Moreover, clinicians should
never use an alternate state of consciousness
without first educating clients about the process,
what the risks are, and how they can make
informed choices to protect themselves. This
holds true for everything from deeply trance-like
processes such as authentic movement to
seemingly normative activities such as music
and dancing (Aguado, 2015 Nunes &Timoner,
2007 Tantia, 2012 Wolfe, 2011).
Ethical Issues
There are a number of ethical issues that
counselors should keep in mind in working with
survivors of cultic groups. Those associated with
power dynamics and cultural sensitivity are
particularly important.
Power and Control
Although multiple theoretical orientations can be
adapted to work effectively with cult survivors
(Eichel, 2016 Goldberg, 2006 Rosen, 2014), a
client-centered approach is imperative. Because
of the way power and authority are abused
within cultic environments, counselors run the
risk of repeating toxic power dynamics unless
there is active intention directed toward
deconstructing the power within the counselor-
client relationship (Matthews &Salazar, 2014
Rosen, 2014). Counselors who assume a savior-
like role run the risk of further inhibiting the
empowerment of the client (Herman, 1997)
additionally, treatments that take control away
from the client, perhaps by fostering obedience
or acquiescence to therapist instructions, may
seem effective in changing behaviors or
achieving goals, but ultimately may reinforce an
unhealthy power structure that fails to foster
either autonomy or critical thinking.
Survivors of cultic groups often come to
counseling in vulnerable states, many leaving
behind the very views with which they made
sense of the world. In many ways, survivors may
resemble children because the group has
deliberately stunted or regressed their
development (Singer, 2003 Ward, 2011). While
counselors may need to foster the emotional
growth of clients, they also must be conscious of
the fact that many clients may be looking for a
new anchor. Counselors need to be wary of
clients developing dependency on the counselor
as an authority figure to replace their lost leader
or group (Matthews &Salazar, 2014 Rosen,
2014).
Multicultural Concerns
Counselors must also show a willingness to
learn from their clients. A general knowledge of
cultic techniques is beneficial, but it cannot
replace the personal perspective and experience
of the individual (Matthews &Salazar, 2014
Rosen, 2014). This principle is especially
important when one considers the
intersectionality of various identities. None of
the literature I found for this paper examines the
specific experiences and needs of survivors who
fall under the Queer umbrella, or for survivors of
color, two populations that may have to contend
with discrimination or abuse in other arenas as
well.
As “invisible immigrants” (Rosen, 2014), cult
survivors often have a unique culture compared
to the surrounding community in which the cult
resides. Rosen (2014) emphasizes the
importance of not pathologizing culturally
different practices that may have been part of a
Historically, dissociation has been seen as
relatively negative. However, recent research
investigating the positive effects of dissociative
states indicates that dissociation in some
instances can activate healing by stimulating
social engagement with one’s self or with
transpersonal images (Granqvist, Gewirtz,
Mikulincer, &Shaver, 2012 Granqvist,
Hagekull, &Ivarsson, 2012 Stromsted, 2009
Tantia, 2012). Thus, helping clients learn to use
their dissociative states to reconnect with
themselves or to foster a spiritual sense outside
of the cult may ultimately be a more powerful
form of healing than trying to end dissociation.
With that being said, counselors should be
especially careful with their use of alternate
states. As with creativity, cults often use the
capacity for absorption and alternate states of
consciousness to further the influence over
members when they are more vulnerable to
suggestion and influence (Aguado, 2015
Jenkinson, 2010 Singer, 2003). It is especially
important with cult survivors that counselors
elicit meaning from the client rather than
imposing meaning on the client (Boik &
Goodwin, 2000). Moreover, clinicians should
never use an alternate state of consciousness
without first educating clients about the process,
what the risks are, and how they can make
informed choices to protect themselves. This
holds true for everything from deeply trance-like
processes such as authentic movement to
seemingly normative activities such as music
and dancing (Aguado, 2015 Nunes &Timoner,
2007 Tantia, 2012 Wolfe, 2011).
Ethical Issues
There are a number of ethical issues that
counselors should keep in mind in working with
survivors of cultic groups. Those associated with
power dynamics and cultural sensitivity are
particularly important.
Power and Control
Although multiple theoretical orientations can be
adapted to work effectively with cult survivors
(Eichel, 2016 Goldberg, 2006 Rosen, 2014), a
client-centered approach is imperative. Because
of the way power and authority are abused
within cultic environments, counselors run the
risk of repeating toxic power dynamics unless
there is active intention directed toward
deconstructing the power within the counselor-
client relationship (Matthews &Salazar, 2014
Rosen, 2014). Counselors who assume a savior-
like role run the risk of further inhibiting the
empowerment of the client (Herman, 1997)
additionally, treatments that take control away
from the client, perhaps by fostering obedience
or acquiescence to therapist instructions, may
seem effective in changing behaviors or
achieving goals, but ultimately may reinforce an
unhealthy power structure that fails to foster
either autonomy or critical thinking.
Survivors of cultic groups often come to
counseling in vulnerable states, many leaving
behind the very views with which they made
sense of the world. In many ways, survivors may
resemble children because the group has
deliberately stunted or regressed their
development (Singer, 2003 Ward, 2011). While
counselors may need to foster the emotional
growth of clients, they also must be conscious of
the fact that many clients may be looking for a
new anchor. Counselors need to be wary of
clients developing dependency on the counselor
as an authority figure to replace their lost leader
or group (Matthews &Salazar, 2014 Rosen,
2014).
Multicultural Concerns
Counselors must also show a willingness to
learn from their clients. A general knowledge of
cultic techniques is beneficial, but it cannot
replace the personal perspective and experience
of the individual (Matthews &Salazar, 2014
Rosen, 2014). This principle is especially
important when one considers the
intersectionality of various identities. None of
the literature I found for this paper examines the
specific experiences and needs of survivors who
fall under the Queer umbrella, or for survivors of
color, two populations that may have to contend
with discrimination or abuse in other arenas as
well.
As “invisible immigrants” (Rosen, 2014), cult
survivors often have a unique culture compared
to the surrounding community in which the cult
resides. Rosen (2014) emphasizes the
importance of not pathologizing culturally
different practices that may have been part of a
