International Journal of Cultic Studies ■ Vol. 10, 2019 79
probably not going back and don't really
need to!” [Reginald]
Reginald had already left physically, 9 months
before but that day he finally left
psychologically. I suggest this is evidence of his
contacting the authentic autonomous identity
again, seeing the world through his own eyes, as
it were. This waking up enabled him to make his
own decision about whether or not to return that
is, he was in genuine contact with his authentic
identity, and he started to self-regulate,
gradually breaking his dependency. These
participants’ responses demonstrate how
someone can suddenly leave both
psychologically and physically, and also may do
so within a short period of time.
When individuals are in a confluential trance,
evidently there is virtually no differentiation
between them and the environment they are
merged and therefore desensitized. They cannot
activate their energy for themselves, and they
are unaware of their predicament. Max, another
research participant, referred to that which holds
the individual as a “marble edifice.” This data
suggests that, for some, freeing the authentic
identity therefore may require external
assistance to break through this marble edifice.
All these participants were first-generation
adults and I suggest that, in contrast, those adult
children of cults who have not bought into the
ideology of the cult and remain rebellious may
not enter into the confluential trance. But those
who do buy into the belief system of the cult and
decide to convert probably do so. Further
research is required to verify these aspects.
As all former members (both first-generation
members and adult children of cults) leave, they
need to move on to Phase 2 and build on their
realization that they do not need the group or the
leader. It is these aspects that I addressed in
“Relational Psychoeducational Intensive: Time
Away for Postcult Counseling” (Jenkinson,
2017). That approach enables the individual to
break the confluential trance and move through
the phases—through cognitive understanding, to
emotional healing, to a place of recovery and
growth.
Conclusion
In this paper, I have explored an alternative
explanation of trance state induced in coercive
cultic groups that require their members to be
merged, or confluent, with the group and the
leader/ship—the notion of a confluential trance.
I have shown how individuals can break free and
evidenced how some of them need an external
intervention, whether that be formal exit
counseling or informal access to information.
References
Aguado, J. F. (2015). Psychological manipulation, hypnosis, and
suggestion. International Journal of Cultic Studies, 6, 48–59.
Cialdini, R. (2007). Influence: The psychology of persuasion
(Revised Edition ed.). London, UK: HarperBusiness.
Clarkson, P. (1999). Gestalt counselling in action. London, UK:
Sage.
Clarkson, P., &Mackewn, J. (1993). Fritz Perls: Key figures in
counselling and psychotherapy. London, UK: Sage.
Derocher, L. (2008). Vivre son enfance au sein d’une secte
religieuse: comprendre pour mieux intervenir. Quebec, Canada:
Presses de L'Universite du Quebec.
Galanter, M. (1989). Cults: Faith, healing and coercion. Oxford,
UK: Oxford University Press.
Giambalvo, C. (1995). Exit counseling: A family intervention: How
to respond to cult-affected loved ones. Revised edition. Bonita
Springs, FL: AFF.
Hassan, S. (2013). Freedom of mind: Helping loved ones leave
controlling people, cults and beliefs (second ed.). Newton, MA:
Freedom of Mind Press.
Ikemoto, K., &Nakamura, M. (2004). Forced deprogramming
from a religion and mental health: A case report of PTSD.
International Journal of Law and Psychiatry, 27, 147–155.
Jacobs, J. (1987). Deconversion from religious movements: An
analysis of charismatic bonding and spiritual commitment. Journal
for the Scientific Study of Religion, 26(3), 294–308.
doi:10.2307/1386433
Jenkinson, G. (2008). An investigation into cult pseudo-
personality: What is it and how does it form? Cultic Studies
Review, 7(3), 199–224.
Jenkinson, G. (2016). Freeing the authentic self: Phases of
recovery and growth from an abusive cult experience. (PhD
thesis), University of Nottingham. Retrieved from
http://eprints.nottingham.ac.uk/view/divisions_t/e=5FSSLE=5FEd
ucation.html
Jenkinson, G. (2017). Relational psychoeducational intensive—
Time away for postcult counseling. In L. Goldberg, W. Goldberg,
R. Henry, &M. Langone (Eds.), Cult recovery: A clinician's guide
to working with former members and families (pp. 339–365).
Bonita Springs, FL: ICSA.
Kendall, L. (2016). Born and raised in a [sect]: You are not alone.
Charleston, SC: Progression Publishing.
probably not going back and don't really
need to!” [Reginald]
Reginald had already left physically, 9 months
before but that day he finally left
psychologically. I suggest this is evidence of his
contacting the authentic autonomous identity
again, seeing the world through his own eyes, as
it were. This waking up enabled him to make his
own decision about whether or not to return that
is, he was in genuine contact with his authentic
identity, and he started to self-regulate,
gradually breaking his dependency. These
participants’ responses demonstrate how
someone can suddenly leave both
psychologically and physically, and also may do
so within a short period of time.
When individuals are in a confluential trance,
evidently there is virtually no differentiation
between them and the environment they are
merged and therefore desensitized. They cannot
activate their energy for themselves, and they
are unaware of their predicament. Max, another
research participant, referred to that which holds
the individual as a “marble edifice.” This data
suggests that, for some, freeing the authentic
identity therefore may require external
assistance to break through this marble edifice.
All these participants were first-generation
adults and I suggest that, in contrast, those adult
children of cults who have not bought into the
ideology of the cult and remain rebellious may
not enter into the confluential trance. But those
who do buy into the belief system of the cult and
decide to convert probably do so. Further
research is required to verify these aspects.
As all former members (both first-generation
members and adult children of cults) leave, they
need to move on to Phase 2 and build on their
realization that they do not need the group or the
leader. It is these aspects that I addressed in
“Relational Psychoeducational Intensive: Time
Away for Postcult Counseling” (Jenkinson,
2017). That approach enables the individual to
break the confluential trance and move through
the phases—through cognitive understanding, to
emotional healing, to a place of recovery and
growth.
Conclusion
In this paper, I have explored an alternative
explanation of trance state induced in coercive
cultic groups that require their members to be
merged, or confluent, with the group and the
leader/ship—the notion of a confluential trance.
I have shown how individuals can break free and
evidenced how some of them need an external
intervention, whether that be formal exit
counseling or informal access to information.
References
Aguado, J. F. (2015). Psychological manipulation, hypnosis, and
suggestion. International Journal of Cultic Studies, 6, 48–59.
Cialdini, R. (2007). Influence: The psychology of persuasion
(Revised Edition ed.). London, UK: HarperBusiness.
Clarkson, P. (1999). Gestalt counselling in action. London, UK:
Sage.
Clarkson, P., &Mackewn, J. (1993). Fritz Perls: Key figures in
counselling and psychotherapy. London, UK: Sage.
Derocher, L. (2008). Vivre son enfance au sein d’une secte
religieuse: comprendre pour mieux intervenir. Quebec, Canada:
Presses de L'Universite du Quebec.
Galanter, M. (1989). Cults: Faith, healing and coercion. Oxford,
UK: Oxford University Press.
Giambalvo, C. (1995). Exit counseling: A family intervention: How
to respond to cult-affected loved ones. Revised edition. Bonita
Springs, FL: AFF.
Hassan, S. (2013). Freedom of mind: Helping loved ones leave
controlling people, cults and beliefs (second ed.). Newton, MA:
Freedom of Mind Press.
Ikemoto, K., &Nakamura, M. (2004). Forced deprogramming
from a religion and mental health: A case report of PTSD.
International Journal of Law and Psychiatry, 27, 147–155.
Jacobs, J. (1987). Deconversion from religious movements: An
analysis of charismatic bonding and spiritual commitment. Journal
for the Scientific Study of Religion, 26(3), 294–308.
doi:10.2307/1386433
Jenkinson, G. (2008). An investigation into cult pseudo-
personality: What is it and how does it form? Cultic Studies
Review, 7(3), 199–224.
Jenkinson, G. (2016). Freeing the authentic self: Phases of
recovery and growth from an abusive cult experience. (PhD
thesis), University of Nottingham. Retrieved from
http://eprints.nottingham.ac.uk/view/divisions_t/e=5FSSLE=5FEd
ucation.html
Jenkinson, G. (2017). Relational psychoeducational intensive—
Time away for postcult counseling. In L. Goldberg, W. Goldberg,
R. Henry, &M. Langone (Eds.), Cult recovery: A clinician's guide
to working with former members and families (pp. 339–365).
Bonita Springs, FL: ICSA.
Kendall, L. (2016). Born and raised in a [sect]: You are not alone.
Charleston, SC: Progression Publishing.
