Cultic Studies Review, Vol. 5, No. 1, 2006, Page 14
experience can be seen as similar to the experience of first-generation cultists. That is, as
mentioned previously, the pseudo-personality of the cult is superimposed on the original
personality. However, in early adolescence, the original personality is not fully formed. The
cult is co-opting a normal unfolding of adolescence, an important stage of development.
In early adolescence, a decathexis from familiar love objects (parents) normally occurs, with
a consequent search for new objects. Typically, the normal course of this shift occurs from
the parents, to the self, to homosexual objects (girlfriends), and finally, to new heterosexual
objects (boyfriends) (Blos, 1962).
Blos states:
Friendships, crushes, fantasy life, intellectual interests, athletic activities, and
preoccupation with grooming, in general, all protect the girl against
precocious—that is, defensive heterosexual activity. However, the girl‘s
ultimate safeguard for her normal passage through this phase is the
emotional availability of the parent, particularly the mother or a mother
substitute.‖ (Blos, p. 87, 1962)
Prior to the cult, Sue certainly appeared to be the typical adolescent, close to her girlfriends
and interested in school activities. However, as her father began to be controlled by the cult
leader and her mother followed, she lost a vital connection to her parents and their values.
This connection was sharply truncated, which did not allow her to separate in the gradual
way of most adolescents. Her minister and cult teen group leaders strove to replace her
parents. They impinged upon her relationship with girlfriends. Although Sue continued to be
involved with friends, her new attitudes adopted from the cult, as well as the time demands
of the cult, created a distance in her friendships and from her former self.
In adolescence proper, the shift typically moves from girlfriends toward heterosexual
objects. Because of the strict codes of the cult, Sue was pressured to turn away from
potential boyfriends. At one point during high school, when she was considering leaving the
group despite her father‘s presumed disappointment, an ascendant male teen leader
―befriended‖ her and, exploiting her budding sexuality, seductively convinced her to stay.
Therefore, her first sexual experiences were manipulative and predatory.
Anna Freud discusses how the trait of negativism emerges in adolescence (A. Freud, 1936).
This trait allows adolescents to begin to separate from parental attitudes. In contrast to
their outward compliance, Sue secretly rebelled, whereas Tim attempted to circumvent
some of the rituals, proselytizing, and more difficult work at the monastery. Sue attempted
to have a secret counter-life with high-school friends in which she smoked in private and
talked about boys with her friends. However, because the harsh attitudes of the cult
eventually became internalized, Sue, like Tim, felt tremendous conflict (guilt and a sense of
shame) about their rebellious attitudes.
Blos writes that it is the task of the late adolescent to arrive at a ―final settlement‖ that he
or she subjectively feels to be ―my way of life.‖ The question of ―Who am I?‖ begins to fade.
At the stage of late adolescence there should be ―clarity of purpose and awareness of the
self…. This is me‖ (Blos, p. 128, 1962).
Instead of clarity of purpose and a sense of a cohesive self, Sue experienced a split identity
at this stage of life. As the minister became more exploitive, her father began to see the
hypocrisy of the group and his doubts increased. When she was 21, Sue‘s father decided to
leave the cult. Although Sue questions whether or not this gave her ―permission‖ to leave,
she did begin to feel that the potential for going to Hell upon leaving the church could not
be worse than the hell she was experiencing as a member.
experience can be seen as similar to the experience of first-generation cultists. That is, as
mentioned previously, the pseudo-personality of the cult is superimposed on the original
personality. However, in early adolescence, the original personality is not fully formed. The
cult is co-opting a normal unfolding of adolescence, an important stage of development.
In early adolescence, a decathexis from familiar love objects (parents) normally occurs, with
a consequent search for new objects. Typically, the normal course of this shift occurs from
the parents, to the self, to homosexual objects (girlfriends), and finally, to new heterosexual
objects (boyfriends) (Blos, 1962).
Blos states:
Friendships, crushes, fantasy life, intellectual interests, athletic activities, and
preoccupation with grooming, in general, all protect the girl against
precocious—that is, defensive heterosexual activity. However, the girl‘s
ultimate safeguard for her normal passage through this phase is the
emotional availability of the parent, particularly the mother or a mother
substitute.‖ (Blos, p. 87, 1962)
Prior to the cult, Sue certainly appeared to be the typical adolescent, close to her girlfriends
and interested in school activities. However, as her father began to be controlled by the cult
leader and her mother followed, she lost a vital connection to her parents and their values.
This connection was sharply truncated, which did not allow her to separate in the gradual
way of most adolescents. Her minister and cult teen group leaders strove to replace her
parents. They impinged upon her relationship with girlfriends. Although Sue continued to be
involved with friends, her new attitudes adopted from the cult, as well as the time demands
of the cult, created a distance in her friendships and from her former self.
In adolescence proper, the shift typically moves from girlfriends toward heterosexual
objects. Because of the strict codes of the cult, Sue was pressured to turn away from
potential boyfriends. At one point during high school, when she was considering leaving the
group despite her father‘s presumed disappointment, an ascendant male teen leader
―befriended‖ her and, exploiting her budding sexuality, seductively convinced her to stay.
Therefore, her first sexual experiences were manipulative and predatory.
Anna Freud discusses how the trait of negativism emerges in adolescence (A. Freud, 1936).
This trait allows adolescents to begin to separate from parental attitudes. In contrast to
their outward compliance, Sue secretly rebelled, whereas Tim attempted to circumvent
some of the rituals, proselytizing, and more difficult work at the monastery. Sue attempted
to have a secret counter-life with high-school friends in which she smoked in private and
talked about boys with her friends. However, because the harsh attitudes of the cult
eventually became internalized, Sue, like Tim, felt tremendous conflict (guilt and a sense of
shame) about their rebellious attitudes.
Blos writes that it is the task of the late adolescent to arrive at a ―final settlement‖ that he
or she subjectively feels to be ―my way of life.‖ The question of ―Who am I?‖ begins to fade.
At the stage of late adolescence there should be ―clarity of purpose and awareness of the
self…. This is me‖ (Blos, p. 128, 1962).
Instead of clarity of purpose and a sense of a cohesive self, Sue experienced a split identity
at this stage of life. As the minister became more exploitive, her father began to see the
hypocrisy of the group and his doubts increased. When she was 21, Sue‘s father decided to
leave the cult. Although Sue questions whether or not this gave her ―permission‖ to leave,
she did begin to feel that the potential for going to Hell upon leaving the church could not
be worse than the hell she was experiencing as a member.
