64 International Journal of Cultic Studies ■ Vol. 8, 2017
The approach is positioned so that no
member would dare criticize this ultimate
science. Its effect is to inhibit any search for
knowledge and discourage independent
thinking (Jenkinson, 2011).
• A spiritual experience is artificially
contrived by the leader. For example, the
leader might gain private information about
an individual from a close affiliate in the
cult and, at the right moment, the leadership
will reveal this secret information, thus
leading the cult member to believe that the
leader can either “read their mind” or that
the leader has some special contact with the
spirit world (Hassan, 1990, p. 70).
Developments in Neuroscience
Having established that there are unique
characteristics of cult-induced, postcult Complex
PTSD, I now explore developments in
neuroscience that extend the knowledge of the
symptoms and effects of postcult Complex
PTSD. From there, I make recommendations for
appropriate therapeutic interventions.
Neuroscience Background
Siegel (2011) has presented a simple model of
the human brain (pp. 14–22) that comprises
three separate components:
(a) the brain stem (reptilian brain), which is
responsible for regulating basic processes—
for example, eat, sleep, and sex
(b) the limbic brain, which includes the
amygdala and manages instantaneous
survival responses (fight, flight, freeze), is
the center of implicit memory, and is also
responsible for emotional attachment,
relationships, and habits (pp. 149–153).
Habits are patterns of behavior repeated
with little or any conscious awareness (e.g.,
cleaning our teeth) the suggestion is that it
requires 1,000 repetitions (either verbal or
imagined) to change or develop a new habit
(Gordon, 2009) and
(c) the prefrontal cortex, which is a reflective
system that performs an executive function.
The center of explicit memory, the prefontal
cortex is responsible for thinking, decision
making, strategy, regulation of emotions,
and establishment of routines (Siegel, 2011,
pp. 153–155). Routines are regular courses
of action that require some conscious
awareness (e.g., learning a new dance step)
and can be altered relatively easily. Routines
are distinct from habits, and this contrast
between habits and routines becomes
important later, in the discussion of
neurochemicals/neurotransmitters.
Hierarchical Organization
Conceptually, the brain is organized
hierarchically for processing in this model, the
prefrontal cortex, in nontraumatic
circumstances, dominates lower-level centers
and exercises a veto power over limbic
responses. However, in the context of complex
trauma, emotions and sensory-motor reactions
(in the limbic control center) can disorganize the
cognitive capability of the prefrontal cortex and
interfere with its top-down regulation. This
process has been described as “bottom-up
hijacking” (Ogden, Pain, &Fisher, 2006, p.
365).
Neurochemicals As Fuel
A possible analogy is the use of fuel to describe
the function of some of the brain’s
neurotransmitters. The limbic brain uses a range
of these neurochemicals and, in particular,
adrenaline (composed mainly of epinephrine—
fast acting and short lasting, and Cortisol—
slower to increase but remaining longer)
whereas a major neurochemical for the
prefrontal cortex is dopamine (Whitsett, 2006, p.
353). It is cortisol that reduces the effectiveness
of dopamine and blocks prefrontal cortex
functioning, as described previously in the
bottom-up hijacking process (Ogden et al., 2006,
p. 365). One important characteristic of
dopamine is that it utilizes a lot of energy (burns
a lot of fuel) and significantly, if the limbic
brain is predominating, for example, in the
extended periods of both hyper- and
hypoarousal, the prefrontal cortex has a long
recovery period it takes a long time for it to
kick in (Gordon, 2009), particularly as a result
of the cortisol staying in the blood stream
longer. This behavior exacerbates the situation
for cult members and has the potential for them
that operating in the limbic brain becomes their
The approach is positioned so that no
member would dare criticize this ultimate
science. Its effect is to inhibit any search for
knowledge and discourage independent
thinking (Jenkinson, 2011).
• A spiritual experience is artificially
contrived by the leader. For example, the
leader might gain private information about
an individual from a close affiliate in the
cult and, at the right moment, the leadership
will reveal this secret information, thus
leading the cult member to believe that the
leader can either “read their mind” or that
the leader has some special contact with the
spirit world (Hassan, 1990, p. 70).
Developments in Neuroscience
Having established that there are unique
characteristics of cult-induced, postcult Complex
PTSD, I now explore developments in
neuroscience that extend the knowledge of the
symptoms and effects of postcult Complex
PTSD. From there, I make recommendations for
appropriate therapeutic interventions.
Neuroscience Background
Siegel (2011) has presented a simple model of
the human brain (pp. 14–22) that comprises
three separate components:
(a) the brain stem (reptilian brain), which is
responsible for regulating basic processes—
for example, eat, sleep, and sex
(b) the limbic brain, which includes the
amygdala and manages instantaneous
survival responses (fight, flight, freeze), is
the center of implicit memory, and is also
responsible for emotional attachment,
relationships, and habits (pp. 149–153).
Habits are patterns of behavior repeated
with little or any conscious awareness (e.g.,
cleaning our teeth) the suggestion is that it
requires 1,000 repetitions (either verbal or
imagined) to change or develop a new habit
(Gordon, 2009) and
(c) the prefrontal cortex, which is a reflective
system that performs an executive function.
The center of explicit memory, the prefontal
cortex is responsible for thinking, decision
making, strategy, regulation of emotions,
and establishment of routines (Siegel, 2011,
pp. 153–155). Routines are regular courses
of action that require some conscious
awareness (e.g., learning a new dance step)
and can be altered relatively easily. Routines
are distinct from habits, and this contrast
between habits and routines becomes
important later, in the discussion of
neurochemicals/neurotransmitters.
Hierarchical Organization
Conceptually, the brain is organized
hierarchically for processing in this model, the
prefrontal cortex, in nontraumatic
circumstances, dominates lower-level centers
and exercises a veto power over limbic
responses. However, in the context of complex
trauma, emotions and sensory-motor reactions
(in the limbic control center) can disorganize the
cognitive capability of the prefrontal cortex and
interfere with its top-down regulation. This
process has been described as “bottom-up
hijacking” (Ogden, Pain, &Fisher, 2006, p.
365).
Neurochemicals As Fuel
A possible analogy is the use of fuel to describe
the function of some of the brain’s
neurotransmitters. The limbic brain uses a range
of these neurochemicals and, in particular,
adrenaline (composed mainly of epinephrine—
fast acting and short lasting, and Cortisol—
slower to increase but remaining longer)
whereas a major neurochemical for the
prefrontal cortex is dopamine (Whitsett, 2006, p.
353). It is cortisol that reduces the effectiveness
of dopamine and blocks prefrontal cortex
functioning, as described previously in the
bottom-up hijacking process (Ogden et al., 2006,
p. 365). One important characteristic of
dopamine is that it utilizes a lot of energy (burns
a lot of fuel) and significantly, if the limbic
brain is predominating, for example, in the
extended periods of both hyper- and
hypoarousal, the prefrontal cortex has a long
recovery period it takes a long time for it to
kick in (Gordon, 2009), particularly as a result
of the cortisol staying in the blood stream
longer. This behavior exacerbates the situation
for cult members and has the potential for them
that operating in the limbic brain becomes their
