International Journal of Cultic Studies ■ Vol. 10, 2019 11
cultic group’s beliefs or culture. When it comes
to family types, religious beliefs, or alternative
lifestyles, she reminds counselors to remember
that it is not necessarily the practices or beliefs
themselves that are toxic, but the abuse and
control of the group. Not everything within the
cultic group will have been toxic, and there may
be ways in which survivors feel their experience
was beneficial to them as well (Kendall, 2016
McKibbon et al., 2002). Survivors may want to
reclaim some of the positive cultural aspects of
the cult that still resonate with them, and to learn
how to incorporate those values and practices in
healthy ways (Rosen, 2014). Thus, for their
work with nontraditional families, minority
groups, and uncommon beliefs, counselors may
need to further educate themselves on
multicultural competencies.
Limitations to Application
Although I have attempted to present some of
the potential applications of some treatment
modalities in this article, it is limited largely
because of a lack of clinical research on this
particular population. Parallels can be drawn
between other populations such as refugees or
survivors of complex trauma and intimate
partner violence, but clinicians must keep in
mind that generalizations may be limited
(Herman, 1997 Rosen, 2014 van der Kolk,
2014). Even within the field of trauma research,
not much has been done to differentiate which
types of trauma may respond best to different
types of treatment (Brom et al., 2017 van der
Kolk, 2014). More research needs to be
conducted on the effectiveness of interventions
for complex, relational, or developmental trauma
versus single-incident trauma, and also on the
application of treatment modalities in the case of
comorbid diagnoses.
Conclusion
Cult survivors are a unique and often overlooked
population within the mental health field.
Working competently with a survivor to foster
recovery and healing requires knowledge of how
abusive systems can affect individuals. Although
cult survivors share similarities shared with
other types of populations, their experiences also
embody unique features that must be understood
and addressed (Singer, 2003). In this narrative
synthesis review, I have identified no single
treatment as the definitive way to work with
survivors of cultic abuse but a thorough
knowledge of trauma and cult theory can guide a
clinician in making informed choices about what
kinds of interventions may work best with
individual clients.
References
Aguado, J. F. (2015). Psychological manipulation, hypnosis, and
suggestion. International Journal of Cultic Studies, 6, 48–59.
Bacon, J. (2012). Her body finds a voice: Authentic movement in
an imaginal world. Body, Movement, and Dance in Psychotherapy,
7(2), 115–127.
Baer, R. A. (2015). Mindfulness-based treatment approaches: A
clinician’s guide to evidence base and applications. Boston, MA:
Elsevier.
Bardin, L. (2005). Child protection in an authoritarian community:
Culture clash and systematic weakness. Cultic Studies Review 4(3),
233–266.
Beck, R. (2006). Defensive versus existential religion: Is religious
defensiveness predictive of worldview defense? Journal of
Psychology and Theology, 34(2), 143–53.
Boik, B. L., &Goodwin, E. A. (2000). Sandplay therapy: A step-
by-step manual for psychotherapists of diverse orientations. New
York, NY: W. W. Norton.
Boukezzi, S., Khoury-Malharne, M. E., Auzias, G., Reynaud, E.,
Rousseau, P.-F., Richard, E.,. ..&Khalfa, S. (2017). Gray matter
density changes of structures involved in posttraumatic stress
disorder (PTSD) after recovery following eye movement
desensitization and reprocessing (EMDR) therapy. Psychiatric
Research: Neuroimaging, 266, 146–152.
Brom, D., Stokar, Y., Lawi, C., Nuriel-Porat, V., Ziv, Y., Lerner,
K., &Ross, G. (2017). Somatic experiencing for posttraumatic
stress disorder: A randomized controlled outcome study. Journal
of Traumatic Stress, 30, 304–312.
Brown, C., Linnemeyer, R. M., Dougherty, W. L., Coulson, J. C.,
Trangsrud, H. B., &Farnsworth, I. S. (2005). Battered women’s
process of leaving: Implications for career counseling. Journal of
Career Assessment,, 13(4), 452-475.
Casoni, D., Pacheco, A., &Kropveld, M. (2015). State intervention
against the Baptist Church of Windsor: From law-abiding citizens
to perpetrators of severe child abuse. International Journal of
Cultic Studies, 6, 83–99.
Celani, D. P. (2016, November). How psychotherapy changes the
patient’s mind: A relational perspective. Lecture presented at
Vermont Mental Health Counselors Association Conference,
Montpelier, VT.
Czerny, A. B., Lassiter, P. S., &Lim, J. H. (2018). Post-abuse
boundary renegotiation: Healing and reclaiming self after intimate
partner violence. Journal of Mental Health Counseling 40(3), 211–
225.
de Roos, C., van der Oord, S., Zijlstra, B., Lucassen, S., Perrin, S.,
Emmelkamp, P., &de Jongh, A. (2017). Comparison of eye
movement desensitization and reprocessing therapy, cognitive
behavioral writing therapy, and wait-list in pediatric posttraumatic
cultic group’s beliefs or culture. When it comes
to family types, religious beliefs, or alternative
lifestyles, she reminds counselors to remember
that it is not necessarily the practices or beliefs
themselves that are toxic, but the abuse and
control of the group. Not everything within the
cultic group will have been toxic, and there may
be ways in which survivors feel their experience
was beneficial to them as well (Kendall, 2016
McKibbon et al., 2002). Survivors may want to
reclaim some of the positive cultural aspects of
the cult that still resonate with them, and to learn
how to incorporate those values and practices in
healthy ways (Rosen, 2014). Thus, for their
work with nontraditional families, minority
groups, and uncommon beliefs, counselors may
need to further educate themselves on
multicultural competencies.
Limitations to Application
Although I have attempted to present some of
the potential applications of some treatment
modalities in this article, it is limited largely
because of a lack of clinical research on this
particular population. Parallels can be drawn
between other populations such as refugees or
survivors of complex trauma and intimate
partner violence, but clinicians must keep in
mind that generalizations may be limited
(Herman, 1997 Rosen, 2014 van der Kolk,
2014). Even within the field of trauma research,
not much has been done to differentiate which
types of trauma may respond best to different
types of treatment (Brom et al., 2017 van der
Kolk, 2014). More research needs to be
conducted on the effectiveness of interventions
for complex, relational, or developmental trauma
versus single-incident trauma, and also on the
application of treatment modalities in the case of
comorbid diagnoses.
Conclusion
Cult survivors are a unique and often overlooked
population within the mental health field.
Working competently with a survivor to foster
recovery and healing requires knowledge of how
abusive systems can affect individuals. Although
cult survivors share similarities shared with
other types of populations, their experiences also
embody unique features that must be understood
and addressed (Singer, 2003). In this narrative
synthesis review, I have identified no single
treatment as the definitive way to work with
survivors of cultic abuse but a thorough
knowledge of trauma and cult theory can guide a
clinician in making informed choices about what
kinds of interventions may work best with
individual clients.
References
Aguado, J. F. (2015). Psychological manipulation, hypnosis, and
suggestion. International Journal of Cultic Studies, 6, 48–59.
Bacon, J. (2012). Her body finds a voice: Authentic movement in
an imaginal world. Body, Movement, and Dance in Psychotherapy,
7(2), 115–127.
Baer, R. A. (2015). Mindfulness-based treatment approaches: A
clinician’s guide to evidence base and applications. Boston, MA:
Elsevier.
Bardin, L. (2005). Child protection in an authoritarian community:
Culture clash and systematic weakness. Cultic Studies Review 4(3),
233–266.
Beck, R. (2006). Defensive versus existential religion: Is religious
defensiveness predictive of worldview defense? Journal of
Psychology and Theology, 34(2), 143–53.
Boik, B. L., &Goodwin, E. A. (2000). Sandplay therapy: A step-
by-step manual for psychotherapists of diverse orientations. New
York, NY: W. W. Norton.
Boukezzi, S., Khoury-Malharne, M. E., Auzias, G., Reynaud, E.,
Rousseau, P.-F., Richard, E.,. ..&Khalfa, S. (2017). Gray matter
density changes of structures involved in posttraumatic stress
disorder (PTSD) after recovery following eye movement
desensitization and reprocessing (EMDR) therapy. Psychiatric
Research: Neuroimaging, 266, 146–152.
Brom, D., Stokar, Y., Lawi, C., Nuriel-Porat, V., Ziv, Y., Lerner,
K., &Ross, G. (2017). Somatic experiencing for posttraumatic
stress disorder: A randomized controlled outcome study. Journal
of Traumatic Stress, 30, 304–312.
Brown, C., Linnemeyer, R. M., Dougherty, W. L., Coulson, J. C.,
Trangsrud, H. B., &Farnsworth, I. S. (2005). Battered women’s
process of leaving: Implications for career counseling. Journal of
Career Assessment,, 13(4), 452-475.
Casoni, D., Pacheco, A., &Kropveld, M. (2015). State intervention
against the Baptist Church of Windsor: From law-abiding citizens
to perpetrators of severe child abuse. International Journal of
Cultic Studies, 6, 83–99.
Celani, D. P. (2016, November). How psychotherapy changes the
patient’s mind: A relational perspective. Lecture presented at
Vermont Mental Health Counselors Association Conference,
Montpelier, VT.
Czerny, A. B., Lassiter, P. S., &Lim, J. H. (2018). Post-abuse
boundary renegotiation: Healing and reclaiming self after intimate
partner violence. Journal of Mental Health Counseling 40(3), 211–
225.
de Roos, C., van der Oord, S., Zijlstra, B., Lucassen, S., Perrin, S.,
Emmelkamp, P., &de Jongh, A. (2017). Comparison of eye
movement desensitization and reprocessing therapy, cognitive
behavioral writing therapy, and wait-list in pediatric posttraumatic
