International Journal of Cultic Studies ■ Vol. 8, 2017 37
Second-Generation Religious Cult Survivors: Implications for Counselors
Cyndi H. Matthews
University of North Texas at Dallas, TX
Abstract
First- and second-generation cult survivors
experience psychological challenges in the
process of leaving a cult and reintegrating into
society. Second-generation cult survivors face
additional challenges, such as the effects of a
lifetime of abuse and neglect, attachment
disorder, lack of education, continuing family-
relationship challenges, and lack of external-
world support. Scant attention has been paid in
the literature to experiences of second-
generation cult survivors. In this study, the
experiences of 15 second-generation adult
(SGA) former cult members were explored
utilizing grounded theory. Results of this study
hold promise for those counseling with SGAs in
understanding their experiences and needs.
Key words: second generation cult survivors,
cult recovery, counseling cult survivors
Mindy and Joan (pseudonyms) came to
counseling with presenting problems of stress,
anxiety, and depression due to school and family
issues. It became apparent only after several
sessions that their respective issues were more
complex than the presenting problems, and
successful therapeutic resolution would require
beyond the typical eight-session treatment plan
covered by insurance and involving teaching
basic communication skills and relaxation
techniques. After initially consulting with both
clients, I discovered that these clients were
second-generation adult (SGA) cult survivors.
They were born and raised in and subsequently
left religious cults several years previously. Both
Mindy and Joan were experiencing aftereffects
of years of manipulation, thought reform, abuse,
attachment disorders, and isolation from the
external world. These two clients experienced
many fears and anxieties, including “What if my
group was right?” What if I really am going to
hell?,” along with feelings of inadequacy
regarding work and financial issues, and being
alone and scared moving into the outside world
where everything was strange and unfamiliar.
A religious cult is defined as a life
encompassing religious organization that seeks
to control members’ choices, decisions, and
lives (Singer, 2003 Zablocki, 1997).
Researchers and counselors have found that
cults have a high potential for manipulation,
abuse, control, and exploitation of their
members (Lalich &Tobias, 2006 Langone,
1993 Singer, 2003). Although religious cults
differ in doctrine, many use the same techniques,
thought-reform practices, and manipulation
tactics, thus producing similar consequences
(Lalich &Tobias, 2006). Tactics include
controlling information and communication,
espousing confession and purity of their
members, controlling physical and social
environments, creating a sense of powerlessness
in members whereby they look to the group for
support, manipulating rewards and punishments
to promote group beliefs, and enforcing a closed
system of logic from an authoritarian structure
(Lifton, 1961 Singer, 2003).
The International Cultic Studies Association
(ICSA) has estimated that more than 2,500,000
individuals in the United States and Canada have
joined cultic groups over the past 30 to 40 years
(McCabe, Goldberg, Langone, &DeVoe, 2007),
and that there are more than 5,000 cultic groups
operating in the United States of America and
Canada that range from five members to
millions in each group (Singer, 2003). McCabe
et al. (2007) estimated that five percent of those
who pass through cults stay long enough to have
and raise children.
First-generation cult survivors, or individuals
who join cults later in their lives, experience a
variety of psychological and emotional
challenges once they leave their groups and
integrate into society. Challenges for first-
generation survivors include feelings of betrayal,
emptiness, depression, and anxiety loss of trust
Second-Generation Religious Cult Survivors: Implications for Counselors
Cyndi H. Matthews
University of North Texas at Dallas, TX
Abstract
First- and second-generation cult survivors
experience psychological challenges in the
process of leaving a cult and reintegrating into
society. Second-generation cult survivors face
additional challenges, such as the effects of a
lifetime of abuse and neglect, attachment
disorder, lack of education, continuing family-
relationship challenges, and lack of external-
world support. Scant attention has been paid in
the literature to experiences of second-
generation cult survivors. In this study, the
experiences of 15 second-generation adult
(SGA) former cult members were explored
utilizing grounded theory. Results of this study
hold promise for those counseling with SGAs in
understanding their experiences and needs.
Key words: second generation cult survivors,
cult recovery, counseling cult survivors
Mindy and Joan (pseudonyms) came to
counseling with presenting problems of stress,
anxiety, and depression due to school and family
issues. It became apparent only after several
sessions that their respective issues were more
complex than the presenting problems, and
successful therapeutic resolution would require
beyond the typical eight-session treatment plan
covered by insurance and involving teaching
basic communication skills and relaxation
techniques. After initially consulting with both
clients, I discovered that these clients were
second-generation adult (SGA) cult survivors.
They were born and raised in and subsequently
left religious cults several years previously. Both
Mindy and Joan were experiencing aftereffects
of years of manipulation, thought reform, abuse,
attachment disorders, and isolation from the
external world. These two clients experienced
many fears and anxieties, including “What if my
group was right?” What if I really am going to
hell?,” along with feelings of inadequacy
regarding work and financial issues, and being
alone and scared moving into the outside world
where everything was strange and unfamiliar.
A religious cult is defined as a life
encompassing religious organization that seeks
to control members’ choices, decisions, and
lives (Singer, 2003 Zablocki, 1997).
Researchers and counselors have found that
cults have a high potential for manipulation,
abuse, control, and exploitation of their
members (Lalich &Tobias, 2006 Langone,
1993 Singer, 2003). Although religious cults
differ in doctrine, many use the same techniques,
thought-reform practices, and manipulation
tactics, thus producing similar consequences
(Lalich &Tobias, 2006). Tactics include
controlling information and communication,
espousing confession and purity of their
members, controlling physical and social
environments, creating a sense of powerlessness
in members whereby they look to the group for
support, manipulating rewards and punishments
to promote group beliefs, and enforcing a closed
system of logic from an authoritarian structure
(Lifton, 1961 Singer, 2003).
The International Cultic Studies Association
(ICSA) has estimated that more than 2,500,000
individuals in the United States and Canada have
joined cultic groups over the past 30 to 40 years
(McCabe, Goldberg, Langone, &DeVoe, 2007),
and that there are more than 5,000 cultic groups
operating in the United States of America and
Canada that range from five members to
millions in each group (Singer, 2003). McCabe
et al. (2007) estimated that five percent of those
who pass through cults stay long enough to have
and raise children.
First-generation cult survivors, or individuals
who join cults later in their lives, experience a
variety of psychological and emotional
challenges once they leave their groups and
integrate into society. Challenges for first-
generation survivors include feelings of betrayal,
emptiness, depression, and anxiety loss of trust
