Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 77
containing representative sociological and psychological notions about ―mind control‖ or ―coercive
persuasion‖ in such studies by Kim, pp. 40,3:197-207, gives no indication that anyone used non-
coercive means to ―deprogram.‖ Kim‘s sample of 17 who were deprogrammed (four returned to their
group) reportedly experienced the very styles of ―rude‖ intervention depicted in the movies Split
Image and Ticket To Heaven.
14 My interviews amount to discussions over these tactics during interventions as well as prior to and
after. As ―deprogrammers‖ I include around 10 who made part or all of their living as deprogrammers
at the time. The others were former members of groups who worked on a few ―kidnap‖ cases only.
15 The Kim, 1979, study concentrates on tactics attributed to Ted Patrick, whose fading but legendary
status as the ―idealized‖ deprogrammer most influenced deprogramming techniques in the movies
Ticket To Heaven, Split Image, and Signs and Wonders. I never worked with Patrick, nor have I
interviewed him. I have interviewed many persons who have worked with Patrick. See Ted Patrick,
1976, for his version of his techniques.
16 I have never known a deprogrammer or exit counselor to approach a family first to convince them
to do an intervention as this movie portrays.
17 Telephone discussion with Cliff Daniels by the author in 1990.
18 The credits in this MTV special mention many consultants including the author of this paper.
19 For example, Wright, 1987, indicates that the vast majority of defectors leave cultic groups without
professional help or intervention of any kind. By the early to mid-1980s non-coercive interventions
(labeled ―exit counseling‖) received formalized attention as the alternative to coercive
deprogramming. See Hassan 1988 and Giambalvo 1991, 1995. There is an interesting distinction
between Giambalvo and Hassan in that the former ―invites‖ change in a cultist, whereas Hassan is
described (Giambalvo 1995:57-61) as an approach that ―finesses‖ or ―effects‖ change.
20 Filming of this episode was experienced by Nori J. Muster, pp. 19-20. Muster‘s autobiographical
account of her 10 years as a Hari Krishna publicist includes passages about her open relationship with
her father. They met often during her ―cult‖ career, but he never seriously attempted to ―exit‖ her.
Like many parents in similar situations, he elected to let his daughter‘s journey to take its course while
trying his best to remain friends with her.
21 I have not recovered the date of its original broadcast.
22 Langone, p 35 Singer, p 286
23 This concentration of propaganda against anti-cult groups that allegedly promote kidnapping
reached bizarre proportions in one of dozens of civil suits against the original Cult Awareness Network.
Some believe that many of these suits were ―engineered‖ by a Scientology lawyer [Jason Scott vs.
Ross and CAN in Washington state, 1996. See Goodstein cited above] in which the plaintiff enlisted
the testimony of cult-apologist scholars. See statement by Indiana-Purdue sociology professor Anson
Shupe ―Beware Alleged Experts‘ Doomsday Warnings‖ in Scientology‘s Freedom magazine, 1995
special issue. Shupe testified in behalf of Scott and against R. Ross and the original Cult Awareness
Network. The ―new CAN‖ has sympathetic connections to Scientology as it had taken over the CAN
logo, phone number [773-267-7777 now changed to 800-556-3055 Pacific time] and business.
Another example is in Shinn, 1992, who aligns with Shupe in his reactionary stance to ―anti-cultists.‖
Shinn‘s studies about the Hare Krishna (ISKCON) and New Religious Movements are extensive. In this
paper, Shinn‘s unfortunate comparison of Mother Teresa‘s ―100%‖ career as a nun to how anti-cult
experts view ―programmed‖ members of some NRMs, indicates a lack of insight into the distinctions
that the named anti-cult scholars make (pp. 284-85). This sort of apologetic propaganda regarding
courtroom testimony adds to the same distortions displayed by mass media and by certain elements
of the anti-cult groups.
References
Black, Laurie, A. 1992. I AM the Witness: A Battle of Mind and Heart. Summit Lighthouse
[Church Universal &Triumphant] Pearls of Wisdom, June 14, Vol. 35, No. 24.
Brenner, Ellie with Remenick, Joan. 1997. ―Trying to Save Josh.‖ Good Housekeeping, July.
Colwell, John. 1994. ―Under The Influence?‖ Eastsideweek. Kirkland, WA. February 9.
Disend, Michael. 1991.―The New Age Exorcist‖ DETAILs. September.
Dubrow-Eichel, Steve. 1989, 1990. ―Deprogramming: A Case Study.‖ Cultic Studies Journal
Vol.6 No. 9, and part 2, Vol. 7 No. 2
Freedom editors. 1995. A Special Report from FREEDOM: Cult Awareness Network: The
serpent of greed, hatred, intolerance, violence and death. Los Angeles, Church of
Scientology. Vol.27, Issue 2, January.
containing representative sociological and psychological notions about ―mind control‖ or ―coercive
persuasion‖ in such studies by Kim, pp. 40,3:197-207, gives no indication that anyone used non-
coercive means to ―deprogram.‖ Kim‘s sample of 17 who were deprogrammed (four returned to their
group) reportedly experienced the very styles of ―rude‖ intervention depicted in the movies Split
Image and Ticket To Heaven.
14 My interviews amount to discussions over these tactics during interventions as well as prior to and
after. As ―deprogrammers‖ I include around 10 who made part or all of their living as deprogrammers
at the time. The others were former members of groups who worked on a few ―kidnap‖ cases only.
15 The Kim, 1979, study concentrates on tactics attributed to Ted Patrick, whose fading but legendary
status as the ―idealized‖ deprogrammer most influenced deprogramming techniques in the movies
Ticket To Heaven, Split Image, and Signs and Wonders. I never worked with Patrick, nor have I
interviewed him. I have interviewed many persons who have worked with Patrick. See Ted Patrick,
1976, for his version of his techniques.
16 I have never known a deprogrammer or exit counselor to approach a family first to convince them
to do an intervention as this movie portrays.
17 Telephone discussion with Cliff Daniels by the author in 1990.
18 The credits in this MTV special mention many consultants including the author of this paper.
19 For example, Wright, 1987, indicates that the vast majority of defectors leave cultic groups without
professional help or intervention of any kind. By the early to mid-1980s non-coercive interventions
(labeled ―exit counseling‖) received formalized attention as the alternative to coercive
deprogramming. See Hassan 1988 and Giambalvo 1991, 1995. There is an interesting distinction
between Giambalvo and Hassan in that the former ―invites‖ change in a cultist, whereas Hassan is
described (Giambalvo 1995:57-61) as an approach that ―finesses‖ or ―effects‖ change.
20 Filming of this episode was experienced by Nori J. Muster, pp. 19-20. Muster‘s autobiographical
account of her 10 years as a Hari Krishna publicist includes passages about her open relationship with
her father. They met often during her ―cult‖ career, but he never seriously attempted to ―exit‖ her.
Like many parents in similar situations, he elected to let his daughter‘s journey to take its course while
trying his best to remain friends with her.
21 I have not recovered the date of its original broadcast.
22 Langone, p 35 Singer, p 286
23 This concentration of propaganda against anti-cult groups that allegedly promote kidnapping
reached bizarre proportions in one of dozens of civil suits against the original Cult Awareness Network.
Some believe that many of these suits were ―engineered‖ by a Scientology lawyer [Jason Scott vs.
Ross and CAN in Washington state, 1996. See Goodstein cited above] in which the plaintiff enlisted
the testimony of cult-apologist scholars. See statement by Indiana-Purdue sociology professor Anson
Shupe ―Beware Alleged Experts‘ Doomsday Warnings‖ in Scientology‘s Freedom magazine, 1995
special issue. Shupe testified in behalf of Scott and against R. Ross and the original Cult Awareness
Network. The ―new CAN‖ has sympathetic connections to Scientology as it had taken over the CAN
logo, phone number [773-267-7777 now changed to 800-556-3055 Pacific time] and business.
Another example is in Shinn, 1992, who aligns with Shupe in his reactionary stance to ―anti-cultists.‖
Shinn‘s studies about the Hare Krishna (ISKCON) and New Religious Movements are extensive. In this
paper, Shinn‘s unfortunate comparison of Mother Teresa‘s ―100%‖ career as a nun to how anti-cult
experts view ―programmed‖ members of some NRMs, indicates a lack of insight into the distinctions
that the named anti-cult scholars make (pp. 284-85). This sort of apologetic propaganda regarding
courtroom testimony adds to the same distortions displayed by mass media and by certain elements
of the anti-cult groups.
References
Black, Laurie, A. 1992. I AM the Witness: A Battle of Mind and Heart. Summit Lighthouse
[Church Universal &Triumphant] Pearls of Wisdom, June 14, Vol. 35, No. 24.
Brenner, Ellie with Remenick, Joan. 1997. ―Trying to Save Josh.‖ Good Housekeeping, July.
Colwell, John. 1994. ―Under The Influence?‖ Eastsideweek. Kirkland, WA. February 9.
Disend, Michael. 1991.―The New Age Exorcist‖ DETAILs. September.
Dubrow-Eichel, Steve. 1989, 1990. ―Deprogramming: A Case Study.‖ Cultic Studies Journal
Vol.6 No. 9, and part 2, Vol. 7 No. 2
Freedom editors. 1995. A Special Report from FREEDOM: Cult Awareness Network: The
serpent of greed, hatred, intolerance, violence and death. Los Angeles, Church of
Scientology. Vol.27, Issue 2, January.
