in, I was convinced that there was more to it
than that, more than just accidental exposure to
undue influence. I was convinced, as well, that
my ex-guru had not studied the thought-reform
techniques of the Chinese Communists, but
rather that these behaviors came naturally to her,
and to others like her, based on certain aspects
of character that charismatic, authoritarian
leaders shared. And I was sure some common
psychological threads connected those who
became followers.
I have never met a former cult member who did
not admit to entering the group willingly,
fighting hard to maintain membership in the
group, and upon leaving, doing so with much
confusion, fear, and grief. The cult leader is an
attachment figure, and followers often invest all
their hopes for deep recognition, perhaps deeper
than what they had experienced in their own
upbringing, in the leader. For years, cults have
recruited on college campuses, because this is
where they can find intelligent recruits who are
likely to be struggling with identity issues, with
idealism, with social adjustments—and with
separation issues, and all the complicated fears
and rebellions that are part of growing up.
Although it is certainly the case that many
people who join cults were raised by narcissistic
parents, there are also many people in cults for
whom that was not the case. One common
thread I have observed is that many who have
joined cults come from families in which there
had been some form of trauma that had not been
acknowledged or worked through. Issues such
as the unexpected death of a family member,
disability or mental illness of a sibling or parent,
depression, alcoholism, incest, rape—there is an
infinite variety of problems of living that would
in fact lead most of us to grow up with
unresolved developmental issues. Everyone has
unresolved issues and developmental trauma to
some extent. And everyone does not join a cult.
So what is the common denominator—or maybe
there isn’t one? I think it is safe to say that most
people join cults at a point of vulnerability, and
that most who join tend to be somewhat
idealistic. Many may have had disappointments
in their family situations many may be seeking
positive ways of feeling more connected, more
in control of their lives, more purposeful. But in
the end, this still means people who join cults
are very much like many other people who don’t
join.
So is there a common denominator? People do
not seek to join a cult they are recruited. And
recruitment happens when you are especially
vulnerable, when you are human and you have
unresolved problems, when you are seeking a
greater sense of purpose or meaning, and when
you happen to encounter people who are
recruiting.
Abuse in Cults
Once the follower is successfully recruited or
has become a convert, the seductive excitement
of the honeymoon phase soon gives way to the
sadomasochism of the traumatizing narcissist’s
relational system. For those unfamiliar with
cults, it can be quite astonishing to learn how
exactly similar from group to group the
relational dynamics between leader and follower
are, regardless of how outwardly different the
group, its ideology, or the leaders and followers
may be. The following are some of the most
common dynamics:
The follower’s deficiencies are grouped
under the umbrella of “the ego,” or a similar
idea using different words, which is
regarded as a harmful appendage or
blockage of the true self, and which must
therefore be purified by the leader for the
follower to reach her potential. Purification
in the case of cults typically means being
subjected to various forms of sadistic
belittling and humiliation, including, in
some cases, beatings. Purity may also be
judged by one’s willingness to give over
most of any money one might have, or
willingness to be subjected to sexual abuse,
or both. Leaders do not have to be grateful
for anything they are given or for anything
they take from followers—when taking, they
are understood to actually be giving.
George Orwell (1949) identified this sort of
mental gymnastics as “Doublethink” and
“Newspeak” in 1984, his vision of a world
ruled by Stalin-like leaders.
8 International Journal of Cultic Studies ■ Vol. 5, 2014
than that, more than just accidental exposure to
undue influence. I was convinced, as well, that
my ex-guru had not studied the thought-reform
techniques of the Chinese Communists, but
rather that these behaviors came naturally to her,
and to others like her, based on certain aspects
of character that charismatic, authoritarian
leaders shared. And I was sure some common
psychological threads connected those who
became followers.
I have never met a former cult member who did
not admit to entering the group willingly,
fighting hard to maintain membership in the
group, and upon leaving, doing so with much
confusion, fear, and grief. The cult leader is an
attachment figure, and followers often invest all
their hopes for deep recognition, perhaps deeper
than what they had experienced in their own
upbringing, in the leader. For years, cults have
recruited on college campuses, because this is
where they can find intelligent recruits who are
likely to be struggling with identity issues, with
idealism, with social adjustments—and with
separation issues, and all the complicated fears
and rebellions that are part of growing up.
Although it is certainly the case that many
people who join cults were raised by narcissistic
parents, there are also many people in cults for
whom that was not the case. One common
thread I have observed is that many who have
joined cults come from families in which there
had been some form of trauma that had not been
acknowledged or worked through. Issues such
as the unexpected death of a family member,
disability or mental illness of a sibling or parent,
depression, alcoholism, incest, rape—there is an
infinite variety of problems of living that would
in fact lead most of us to grow up with
unresolved developmental issues. Everyone has
unresolved issues and developmental trauma to
some extent. And everyone does not join a cult.
So what is the common denominator—or maybe
there isn’t one? I think it is safe to say that most
people join cults at a point of vulnerability, and
that most who join tend to be somewhat
idealistic. Many may have had disappointments
in their family situations many may be seeking
positive ways of feeling more connected, more
in control of their lives, more purposeful. But in
the end, this still means people who join cults
are very much like many other people who don’t
join.
So is there a common denominator? People do
not seek to join a cult they are recruited. And
recruitment happens when you are especially
vulnerable, when you are human and you have
unresolved problems, when you are seeking a
greater sense of purpose or meaning, and when
you happen to encounter people who are
recruiting.
Abuse in Cults
Once the follower is successfully recruited or
has become a convert, the seductive excitement
of the honeymoon phase soon gives way to the
sadomasochism of the traumatizing narcissist’s
relational system. For those unfamiliar with
cults, it can be quite astonishing to learn how
exactly similar from group to group the
relational dynamics between leader and follower
are, regardless of how outwardly different the
group, its ideology, or the leaders and followers
may be. The following are some of the most
common dynamics:
The follower’s deficiencies are grouped
under the umbrella of “the ego,” or a similar
idea using different words, which is
regarded as a harmful appendage or
blockage of the true self, and which must
therefore be purified by the leader for the
follower to reach her potential. Purification
in the case of cults typically means being
subjected to various forms of sadistic
belittling and humiliation, including, in
some cases, beatings. Purity may also be
judged by one’s willingness to give over
most of any money one might have, or
willingness to be subjected to sexual abuse,
or both. Leaders do not have to be grateful
for anything they are given or for anything
they take from followers—when taking, they
are understood to actually be giving.
George Orwell (1949) identified this sort of
mental gymnastics as “Doublethink” and
“Newspeak” in 1984, his vision of a world
ruled by Stalin-like leaders.
8 International Journal of Cultic Studies ■ Vol. 5, 2014
