Cultic Studies Review, Vol. 4, No. 2, 2005, Page 31
familiar with the cult literature, I have often said that I would rather refer an ex-cultist to a
competent therapist, particularly one who has experience treating traumatized populations
such as battered women (see Ramirez-Boulette &Andersen, 1986 Ward, 2000) who knew
nothing about cults than to an incompetent therapist who had read everything ever
published on the subject.
Former cult members, like other psychotherapy populations, seek help because they are
distressed, because they have ―symptoms.‖ Specific symptoms can be treated in different
ways (e.g., depression‘s being treated successfully by pharmacotherapy, cognitive therapy,
interpersonal therapy). So it would not surprise me if most former cult members benefited
enough from psychotherapy that did not specifically address cult issues to get on with their
lives, even if they still have unfinished ―cult business‖ in one or more their mind‘s
―compartments.‖
Nonetheless, we do regularly encounter cases in which years of traditional therapy proved
ineffective. Sometimes people who have been out of their groups for 20 years or more
come to an ex-member workshop and experience an epiphany that leads to a therapeutic
breakthrough. They come to see that their enduring distress results in part from what was
―done to them,‖ not only from what they did. They will typically say something such as,
―Now I understand what happened to me.‖ They become liberated from the self-blaming
patterns into which their group had indoctrinated them.
Research Needs
Although we have learned a lot about cultic groups over the past 25 years, there are still
major gaps in our understanding. We need to carry out coordinated programs of research
that address the following areas:
Further development of measures that assess group environments and the
perceptions people have about group environment.
More effective measures of harm, particularly measures sensitive to the
identity and dissociative disturbances reported in the clinical literature.
More complex assessment protocols designed to enhance treatment as well as
to collect data useful in research (Wellspring Retreat and Resource Center, for
example, has been exemplary in integrating research and clinical goals).
Psychologically sensitive participant observational studies of specific groups.
Group-specific surveys (even simple ones can be valuable) that illuminate the
great variation, even among ex-member respondents, and that challenge us
to ask why X% of subjects said ―no‖ as well as why Y% of subjects said ―yes.‖
Surveys of parents
Surveys of scholars, helping organizations
We always need more well written personal accounts, clinical case studies,
and clinical guidelines – but we need papers that struggle with greater levels
of complexity.
References
Aronoff-McKibben, J., Lynn, S. J., &Malinoski, P. T. (2000). Are cultic environments
psychologically harmful? Clinical Psychology Review, 20, 91-111. (Reprinted in Cultic
Studies Review, 1(3), 2002. Available at
http://www.culticstudiesreview.org/csr_member/mem_articles/mckibben_jodi_csr0103.
htm. )
Barker, E. (1984). The making of a Moonie: Brainwashing or choice. Oxford: Basil Blackwell.
familiar with the cult literature, I have often said that I would rather refer an ex-cultist to a
competent therapist, particularly one who has experience treating traumatized populations
such as battered women (see Ramirez-Boulette &Andersen, 1986 Ward, 2000) who knew
nothing about cults than to an incompetent therapist who had read everything ever
published on the subject.
Former cult members, like other psychotherapy populations, seek help because they are
distressed, because they have ―symptoms.‖ Specific symptoms can be treated in different
ways (e.g., depression‘s being treated successfully by pharmacotherapy, cognitive therapy,
interpersonal therapy). So it would not surprise me if most former cult members benefited
enough from psychotherapy that did not specifically address cult issues to get on with their
lives, even if they still have unfinished ―cult business‖ in one or more their mind‘s
―compartments.‖
Nonetheless, we do regularly encounter cases in which years of traditional therapy proved
ineffective. Sometimes people who have been out of their groups for 20 years or more
come to an ex-member workshop and experience an epiphany that leads to a therapeutic
breakthrough. They come to see that their enduring distress results in part from what was
―done to them,‖ not only from what they did. They will typically say something such as,
―Now I understand what happened to me.‖ They become liberated from the self-blaming
patterns into which their group had indoctrinated them.
Research Needs
Although we have learned a lot about cultic groups over the past 25 years, there are still
major gaps in our understanding. We need to carry out coordinated programs of research
that address the following areas:
Further development of measures that assess group environments and the
perceptions people have about group environment.
More effective measures of harm, particularly measures sensitive to the
identity and dissociative disturbances reported in the clinical literature.
More complex assessment protocols designed to enhance treatment as well as
to collect data useful in research (Wellspring Retreat and Resource Center, for
example, has been exemplary in integrating research and clinical goals).
Psychologically sensitive participant observational studies of specific groups.
Group-specific surveys (even simple ones can be valuable) that illuminate the
great variation, even among ex-member respondents, and that challenge us
to ask why X% of subjects said ―no‖ as well as why Y% of subjects said ―yes.‖
Surveys of parents
Surveys of scholars, helping organizations
We always need more well written personal accounts, clinical case studies,
and clinical guidelines – but we need papers that struggle with greater levels
of complexity.
References
Aronoff-McKibben, J., Lynn, S. J., &Malinoski, P. T. (2000). Are cultic environments
psychologically harmful? Clinical Psychology Review, 20, 91-111. (Reprinted in Cultic
Studies Review, 1(3), 2002. Available at
http://www.culticstudiesreview.org/csr_member/mem_articles/mckibben_jodi_csr0103.
htm. )
Barker, E. (1984). The making of a Moonie: Brainwashing or choice. Oxford: Basil Blackwell.
