Cultic Studies Review, Vol. 5, No. 1, 2006, Page 6
most ―salient‖ of the parents‘ behaviors with the unconscious aim of gaining some
predictability in a difficult life.
Zetzel summarizes, ―Character formation … includes the whole range of solutions, adaptive
or maladaptive, to recognized developmental challenges‖ (Zetzel, p. 153).
Character Integration
Character typically continues to be shaped until the end of adolescence. One of the chief
goals of adolescence is ―character synthesis‖ (Gitelson, 1948) or characterological
consolidation. That is, in late adolescence, the young person typically has a stronger sense
of a coherent identity structure. Behavior and attitudes become more routinized and
predictable. Because personality seems to erect its main characterological acquisitions
during adolescence, the significance of this stage of development for future adjustment is
crucial (Giovacchini, 1973).
Cult-Influence on Adolescent Psychological Development
When discussing the individual who enters a cult in late adolescence or in adulthood, many
authors have described the pseudo-personality of the cultist and the fact that the cult leader
becomes a new object for identification. West has written, ―Individuals subjected to
[prolonged stress] may adapt through dissociation by generating an altered persona, or
pseudo-identity‖ (West, 1994). Citing Anna Freud, West notes that this pattern can be seen
as ―identification with the aggressor.‖ West and Martin explain how this ―personality was
superimposed upon the original which, while not completely forgotten, was enveloped within
the shell of the pseudo-identity‖ (West and Martin, 1994).
In contrast to the first-generation cult member, the child who is born or raised in a cult has
neither the previous personality nor a cohesively formed personality on which the new cultic
personality is imposed. Aside from inherent temperament, basic character becomes affected
and shaped by the cult experience. The cult personality is not superimposed, but becomes
an aspect of the original personality.
In the cult, the charismatic leader is seen as extraordinary, all-powerful, and as an ideal
being. The role of the parent often is usurped by the cult leader. Previously, I have written
about the ways in which the cult leader interferes with parental authority over children
(Goldberg, 2003). Rebellious, or even questioning, behavior typically is dealt with harshly,
and this response serves as an example to all the cult members, especially children.
Therefore, to lessen anxiety while in the cult, the growing child (to survive) often learns to
be passive in response to the harsh, controlling nature of the cult leader.
The leader is used first to externalize, and later also to internalize some superego functions.
That is, the developing child copes by taking in the cult leader‘s prohibitions and severe
attitudes, and this incorporation continues to shape the growing child‘s superego functions.
As a result of this adaptation, the child may adopt a submissive, masochistic attitude as a
response to the leader‘s authority and, therefore, develop an internal experience of being
insignificant or bad. This process might lead to the internalization of a harsh, critical
conscience and a tendency toward self-blame. For example, Muster writes, ―Teachers and
gurus told children [growing up in ISKCON] that abuse was their karma because they must
have hurt children in a past life and … that to oppose the abuse would only bring more bad
karma‖ (Muster, p. 11, 2004).
When those who have been raised in cults leave that world in young adulthood, they have
to enter an entirely new sociocultural environment—a wider world with new expectations
and rules. These former cult members3 usually have tremendous difficulty with that
adjustment. I have worked with several individuals who told me that entrance into the world
outside the cult is complicated by the fact that their cultic upbringing has left them deprived
most ―salient‖ of the parents‘ behaviors with the unconscious aim of gaining some
predictability in a difficult life.
Zetzel summarizes, ―Character formation … includes the whole range of solutions, adaptive
or maladaptive, to recognized developmental challenges‖ (Zetzel, p. 153).
Character Integration
Character typically continues to be shaped until the end of adolescence. One of the chief
goals of adolescence is ―character synthesis‖ (Gitelson, 1948) or characterological
consolidation. That is, in late adolescence, the young person typically has a stronger sense
of a coherent identity structure. Behavior and attitudes become more routinized and
predictable. Because personality seems to erect its main characterological acquisitions
during adolescence, the significance of this stage of development for future adjustment is
crucial (Giovacchini, 1973).
Cult-Influence on Adolescent Psychological Development
When discussing the individual who enters a cult in late adolescence or in adulthood, many
authors have described the pseudo-personality of the cultist and the fact that the cult leader
becomes a new object for identification. West has written, ―Individuals subjected to
[prolonged stress] may adapt through dissociation by generating an altered persona, or
pseudo-identity‖ (West, 1994). Citing Anna Freud, West notes that this pattern can be seen
as ―identification with the aggressor.‖ West and Martin explain how this ―personality was
superimposed upon the original which, while not completely forgotten, was enveloped within
the shell of the pseudo-identity‖ (West and Martin, 1994).
In contrast to the first-generation cult member, the child who is born or raised in a cult has
neither the previous personality nor a cohesively formed personality on which the new cultic
personality is imposed. Aside from inherent temperament, basic character becomes affected
and shaped by the cult experience. The cult personality is not superimposed, but becomes
an aspect of the original personality.
In the cult, the charismatic leader is seen as extraordinary, all-powerful, and as an ideal
being. The role of the parent often is usurped by the cult leader. Previously, I have written
about the ways in which the cult leader interferes with parental authority over children
(Goldberg, 2003). Rebellious, or even questioning, behavior typically is dealt with harshly,
and this response serves as an example to all the cult members, especially children.
Therefore, to lessen anxiety while in the cult, the growing child (to survive) often learns to
be passive in response to the harsh, controlling nature of the cult leader.
The leader is used first to externalize, and later also to internalize some superego functions.
That is, the developing child copes by taking in the cult leader‘s prohibitions and severe
attitudes, and this incorporation continues to shape the growing child‘s superego functions.
As a result of this adaptation, the child may adopt a submissive, masochistic attitude as a
response to the leader‘s authority and, therefore, develop an internal experience of being
insignificant or bad. This process might lead to the internalization of a harsh, critical
conscience and a tendency toward self-blame. For example, Muster writes, ―Teachers and
gurus told children [growing up in ISKCON] that abuse was their karma because they must
have hurt children in a past life and … that to oppose the abuse would only bring more bad
karma‖ (Muster, p. 11, 2004).
When those who have been raised in cults leave that world in young adulthood, they have
to enter an entirely new sociocultural environment—a wider world with new expectations
and rules. These former cult members3 usually have tremendous difficulty with that
adjustment. I have worked with several individuals who told me that entrance into the world
outside the cult is complicated by the fact that their cultic upbringing has left them deprived
