International Journal of Cultic Studies ■ Vol. 8, 2017 69
alliance, the former member could experience a
sense of abandonment, loneliness, and have the
feeling that something is being “done to them,
rather than with them” (p. 25)—in other words,
running the risk of creating another situation in
which the clients have little or no agency and,
thereby, reproducing their experience in the cult.
Sensorimotor Therapy
Sensorimotor psychotherapy uses bodily
experience as the primary entry point (Ogden et
al., 2006), including working in the state of
“optimal arousal” (p. 4)—the “window of
tolerance” between the extreme physiological
states of hyper- and hypoarousal (Siegel, 1999,
as cited in Ogden et al., 2006, p. 364) “within
which the individual can experience
psychophysiological arousal as tolerable…”
(Ogden et al., 2006, p. 4)
…by keeping the treatment focused on
the patient's here-and-now somatic
experience in the session, by mindfully
noticing the trauma as it manifests in
changes in heart rate, breathing and
muscle tone, the individual is
encouraged to experience being “here
and now”, while acknowledging the
“there and then” of traumatic
experience. (Ogden et al., 2006, p. 366)
Sensorimotor psychotherapy is typically
integrated with talking therapies. Whitsett
(2006) argued that therapists “should take
advantage of occurrences such as flashbacks,
since it is at these times that implicit memories
are most available for processing. Helping the
client put words on the limbic experiences will
bring down the autonomic arousal” (p. 358).
This approach commences with a top-down
approach, engaging the prefrontal cortex by
incorporating psychoeducation and creating the
narrative/
meaning making for the former cult member.
It is not clear that any particular talking-therapy
modality is more effective than any other, but it
is important that, whichever modality is
employed, close attention be paid to the issues of
caution mentioned above. Further research into
the effectiveness of different modalities is
warranted.
Conclusions
Cult-induced PTSD is a unique form of
Complex PTSD. A key contributor to this
outcome is the highly structured practice by cult
leaders of maintaining cult members in
extensive states of hyper- and hypoarousal. The
uniqueness of their in-cult experiences
predisposes many former members to a range of
vulnerabilities that require both caution and
knowledge when one is proposing therapy for
such members. It is highly recommended that
further studies be conducted into the
effectiveness of therapeutic methods for working
with the traumas of former cult members.
References
Brett, E. A., &Ostroff, R. (1985). Imagery in post-traumatic stress
disorder: An overview. American Journal of Psychiatry, 142, 417–
424.
Cardena, E., &Spiegel, D. (1993). Dissociative reactions to the
Bay Area earthquake. American Journal of Psychiatry, 150, 474–
478.
Cozolino, L. (2002). The neuroscience of psychotherapy. New
York, NY: W. W. Norton.
Curtis, J. M., &Curtis, M. J. (1993). Factors related to
susceptibility and recruitment by cults, Psychological Reports, 73,
451–460.
Dubrow-Marshall, L. (2015). Curiosity and willingness to learn.
ICSA Today, 6(2), 16.
Dubrow-Marshall, R. (2010). The influence continuum—The
good, the dubious and the harmful – Evidence and implications for
policy and practice in the 21st century. International Journal of
Cultic Studies, 1(1), 1–12.
Goldberg, L. (2006). Raised in cultic groups: The impact on the
development of certain aspects of character. Cultic Studies Review,
5(1), 1–28.
Goldberg, W. (2013). Superstition (draft submission for ICSA
Trieste Conference).
Gordon, E. (2009, December). The brain and its potential.
Presentation at The Mind and Its Potential conference, Sydney,
Australia. Available from
https://www.youtube.com/watch?v=d3rFNCPSfCU
Hassan, S. (1990). Combatting cult mind control. Rochester, VT:
Park Street Press.
Hassan, S. (2000). Releasing the bonds. Rochester, VT: Park Street
Press.
Hassan, S. (2013) Freedom of mind: Helping loved ones leave
controlling people, cults and beliefs. Newton, MA: Freedom of
Mind Press.
Herman, J. (1997). Trauma and Recovery. New York, NY: Basic
Books.
alliance, the former member could experience a
sense of abandonment, loneliness, and have the
feeling that something is being “done to them,
rather than with them” (p. 25)—in other words,
running the risk of creating another situation in
which the clients have little or no agency and,
thereby, reproducing their experience in the cult.
Sensorimotor Therapy
Sensorimotor psychotherapy uses bodily
experience as the primary entry point (Ogden et
al., 2006), including working in the state of
“optimal arousal” (p. 4)—the “window of
tolerance” between the extreme physiological
states of hyper- and hypoarousal (Siegel, 1999,
as cited in Ogden et al., 2006, p. 364) “within
which the individual can experience
psychophysiological arousal as tolerable…”
(Ogden et al., 2006, p. 4)
…by keeping the treatment focused on
the patient's here-and-now somatic
experience in the session, by mindfully
noticing the trauma as it manifests in
changes in heart rate, breathing and
muscle tone, the individual is
encouraged to experience being “here
and now”, while acknowledging the
“there and then” of traumatic
experience. (Ogden et al., 2006, p. 366)
Sensorimotor psychotherapy is typically
integrated with talking therapies. Whitsett
(2006) argued that therapists “should take
advantage of occurrences such as flashbacks,
since it is at these times that implicit memories
are most available for processing. Helping the
client put words on the limbic experiences will
bring down the autonomic arousal” (p. 358).
This approach commences with a top-down
approach, engaging the prefrontal cortex by
incorporating psychoeducation and creating the
narrative/
meaning making for the former cult member.
It is not clear that any particular talking-therapy
modality is more effective than any other, but it
is important that, whichever modality is
employed, close attention be paid to the issues of
caution mentioned above. Further research into
the effectiveness of different modalities is
warranted.
Conclusions
Cult-induced PTSD is a unique form of
Complex PTSD. A key contributor to this
outcome is the highly structured practice by cult
leaders of maintaining cult members in
extensive states of hyper- and hypoarousal. The
uniqueness of their in-cult experiences
predisposes many former members to a range of
vulnerabilities that require both caution and
knowledge when one is proposing therapy for
such members. It is highly recommended that
further studies be conducted into the
effectiveness of therapeutic methods for working
with the traumas of former cult members.
References
Brett, E. A., &Ostroff, R. (1985). Imagery in post-traumatic stress
disorder: An overview. American Journal of Psychiatry, 142, 417–
424.
Cardena, E., &Spiegel, D. (1993). Dissociative reactions to the
Bay Area earthquake. American Journal of Psychiatry, 150, 474–
478.
Cozolino, L. (2002). The neuroscience of psychotherapy. New
York, NY: W. W. Norton.
Curtis, J. M., &Curtis, M. J. (1993). Factors related to
susceptibility and recruitment by cults, Psychological Reports, 73,
451–460.
Dubrow-Marshall, L. (2015). Curiosity and willingness to learn.
ICSA Today, 6(2), 16.
Dubrow-Marshall, R. (2010). The influence continuum—The
good, the dubious and the harmful – Evidence and implications for
policy and practice in the 21st century. International Journal of
Cultic Studies, 1(1), 1–12.
Goldberg, L. (2006). Raised in cultic groups: The impact on the
development of certain aspects of character. Cultic Studies Review,
5(1), 1–28.
Goldberg, W. (2013). Superstition (draft submission for ICSA
Trieste Conference).
Gordon, E. (2009, December). The brain and its potential.
Presentation at The Mind and Its Potential conference, Sydney,
Australia. Available from
https://www.youtube.com/watch?v=d3rFNCPSfCU
Hassan, S. (1990). Combatting cult mind control. Rochester, VT:
Park Street Press.
Hassan, S. (2000). Releasing the bonds. Rochester, VT: Park Street
Press.
Hassan, S. (2013) Freedom of mind: Helping loved ones leave
controlling people, cults and beliefs. Newton, MA: Freedom of
Mind Press.
Herman, J. (1997). Trauma and Recovery. New York, NY: Basic
Books.
