International Journal of Cultic Studies ■ Vol. 8, 2017 67
Biblical/Religious Counsellors
Kunsman (2015) identified concerns for former
members with nouthetic-style biblical
counsellors, who are not trained in therapeutic
techniques and who believe that the Bible is the
sole basis for counselling (p. 10). Some
nouthetic counsellors believe that sin/demonic
causes are the basis of all health issues.
Similarly, citing Dowhower (2013), Langone
(2015) reported on a study of people seeking
help from mainline religious organizations. In
the study, 40% of respondents rated the services
“not at all helpful” (p. 12). Langone (2015) has
recommended that religious organizations
provide education about the needs of spiritually
abused persons.
Multiple Triggers
As mentioned previously, the range of possible
triggers for former cult members is extensive.
Consequently, it is important for the therapist to
recognize the potential for multiple triggers in a
situation that the therapist’s past experience
might otherwise suggest is a very safe
environment (Brett &Ostroff, 1985, pp. 422–
423).
Risk of Retraumatization
Exposure therapy, in which the person seeking
therapy is exposed to episodes of past trauma,
can exacerbate the situation for former cult
members by retraumatization, and can create a
“renewed sense of alienation rather than resolve
symptoms” (White, 2004, p. 70 see also Ogden
et al., 2006, p. 364). Citing Miller (2011) and
Tremontin and Halpern (2007), Rosen (2014)
reported that recent studies have confirmed that
trauma symptoms are worse for survivors if they
talk about the traumatic event before their
personal stabilizers of home and community
have been put into effect (p. 21). Accomplishing
this can be extremely difficult for former
members, many of whom have, with
encouragement, cut of relationships with family,
friends, and community. The consequences of
any retraumatization are that the former cult
member is highly likely to drop out of this
exposure therapy (Ogden et al., 2006, p. 2).
In her therapy program for former cult members,
Jenkinson (2011) has presented the trauma-
managing strategies of containment and
centering for hyperarousal, and orienting and
grounding for both hyper- and hypoarousal. She
has recommended implementing these strategies
during any therapeutic occurrences of
retraumatization.
Critical Thinking
A return to critical thinking and the ability to
make decisions are of paramount importance for
former cult members. Whitsett (2006) suggested
that therapists be alert for opportunities for
“encouraging disagreement or seeking the
client’s opinion” (p. 5).
Full Range of Emotions
Linked with redeveloping skills of critical
thinking is the need to for former members to
redevelop a tolerance for ambiguity and
uncertainty, as contrasted with the simple,
dogmatic solutions and explanations that are
endemic within cults (Dubrow-Marshall, 2015,
p. 16). Recognizing the effects for former
members of extensive periods of hyper- and
hypoarousal, Dubrow-Marshall also has
encouraged therapists to seek opportunities for
former members “to express and accept a full
range of emotions, including existential angst,
anger, and grief” (p. 16).
Psychoeducation
Dubrow-Marshall (2015) considers
psychoeducation to be a “key element” for
families, close relations, and the individuals
themselves, so that people can understand “the
experience and the principles behind undue
influence” (p. 16). Rosen (2014) has made
similar recommendations, describing
psychoeducation as possibly “the most
stabilizing of all interventions” (p. 22). Such
education needs to support an understanding of
the potentially damaging health practices within
the cult, and also some understanding of the
dysfunctional personalities of cult leaders.
Finding Words
Whitsett has cited Siegel’s (2002)
recommendation that, “If, as some have
suggested, the hippocampus and Broca’s areas
do not work properly during trauma, clients may
need help in finding words to attach to their
Biblical/Religious Counsellors
Kunsman (2015) identified concerns for former
members with nouthetic-style biblical
counsellors, who are not trained in therapeutic
techniques and who believe that the Bible is the
sole basis for counselling (p. 10). Some
nouthetic counsellors believe that sin/demonic
causes are the basis of all health issues.
Similarly, citing Dowhower (2013), Langone
(2015) reported on a study of people seeking
help from mainline religious organizations. In
the study, 40% of respondents rated the services
“not at all helpful” (p. 12). Langone (2015) has
recommended that religious organizations
provide education about the needs of spiritually
abused persons.
Multiple Triggers
As mentioned previously, the range of possible
triggers for former cult members is extensive.
Consequently, it is important for the therapist to
recognize the potential for multiple triggers in a
situation that the therapist’s past experience
might otherwise suggest is a very safe
environment (Brett &Ostroff, 1985, pp. 422–
423).
Risk of Retraumatization
Exposure therapy, in which the person seeking
therapy is exposed to episodes of past trauma,
can exacerbate the situation for former cult
members by retraumatization, and can create a
“renewed sense of alienation rather than resolve
symptoms” (White, 2004, p. 70 see also Ogden
et al., 2006, p. 364). Citing Miller (2011) and
Tremontin and Halpern (2007), Rosen (2014)
reported that recent studies have confirmed that
trauma symptoms are worse for survivors if they
talk about the traumatic event before their
personal stabilizers of home and community
have been put into effect (p. 21). Accomplishing
this can be extremely difficult for former
members, many of whom have, with
encouragement, cut of relationships with family,
friends, and community. The consequences of
any retraumatization are that the former cult
member is highly likely to drop out of this
exposure therapy (Ogden et al., 2006, p. 2).
In her therapy program for former cult members,
Jenkinson (2011) has presented the trauma-
managing strategies of containment and
centering for hyperarousal, and orienting and
grounding for both hyper- and hypoarousal. She
has recommended implementing these strategies
during any therapeutic occurrences of
retraumatization.
Critical Thinking
A return to critical thinking and the ability to
make decisions are of paramount importance for
former cult members. Whitsett (2006) suggested
that therapists be alert for opportunities for
“encouraging disagreement or seeking the
client’s opinion” (p. 5).
Full Range of Emotions
Linked with redeveloping skills of critical
thinking is the need to for former members to
redevelop a tolerance for ambiguity and
uncertainty, as contrasted with the simple,
dogmatic solutions and explanations that are
endemic within cults (Dubrow-Marshall, 2015,
p. 16). Recognizing the effects for former
members of extensive periods of hyper- and
hypoarousal, Dubrow-Marshall also has
encouraged therapists to seek opportunities for
former members “to express and accept a full
range of emotions, including existential angst,
anger, and grief” (p. 16).
Psychoeducation
Dubrow-Marshall (2015) considers
psychoeducation to be a “key element” for
families, close relations, and the individuals
themselves, so that people can understand “the
experience and the principles behind undue
influence” (p. 16). Rosen (2014) has made
similar recommendations, describing
psychoeducation as possibly “the most
stabilizing of all interventions” (p. 22). Such
education needs to support an understanding of
the potentially damaging health practices within
the cult, and also some understanding of the
dysfunctional personalities of cult leaders.
Finding Words
Whitsett has cited Siegel’s (2002)
recommendation that, “If, as some have
suggested, the hippocampus and Broca’s areas
do not work properly during trauma, clients may
need help in finding words to attach to their
