Cultic Studies Review, Vol. 5, No. 6, 2006, Page 30
Lewis and Yeager (1996, p. 704) explain that ―dissociation can be conceptualized as an
automatic, primitive, protective, psychological defense against extraordinary pain.‖
Identification with the Aggressor
As part of a personal survival strategy cult members use, new members may end up
―identifying with the aggressor‖ (a condition first noticed by the psychotherapist Anna Freud
among World War II concentration-camp survivors). This identification with the aggressor
causes the affected individual to ―team up‖ with the cult leader in order to survive, and also
to take on some of the aggressive personality characteristics of the cult leader.
According to Dutton (1998, p. 140), a severe trauma experience is sufficient to cause some
normals to begin identifying with the aggressor. If a cult member begins identifying with the
aggressor, that person has, in effect, become psychologically conditioned to function like a
―personality extension‖ of the cult leader. Historically, it is known that antisocials such as
the Nazi leader Goering during World War II influenced their subordinates in the
subordinates‘ display of antisocial behaviors toward weak and vulnerable war prisoners.
When a cult member identifies with the aggression of the cult leader and becomes like a
personal extension of the leader, the influence of the leader is extended. New persons
entering the cult may then be subjected to a concentrated, combined, malignant social
influence that emanates from the cult leader and antisocial followers who are in the
identifying-with-the-aggressor mode. The resulting group social influence aids the cult
leader in controlling and quickly breaking down the new cult members into social
acquiescence and ultimately behavioral dependence.
Why Cult Leaders Act As They Do
When ASPD is observed, it has been found to be a stable personality organization that is
ego-syntonic—that is, it does not cause internal conflict within the ego. This means that cult
leaders who are antisocial do not feel distress or feel like they need to change their ways or
voluntarily enter treatment. In actuality, antisocial cult leaders are thought to have a self-
opinion somewhat like the following: ―Nothing is wrong in my world I am in control of my
surroundings, and I like the way things are.‖ Samenow (public seminar, Colorado Springs,
2002), after spending thousands of hours interviewing antisocial personalities in prison,
characterized the antisocial personality as constantly seeking to avoid a ―zero state‖ of
feeling low, powerless, and down. According to Samenow, persons with ASPD tend to
actively avoid this emotional ―zero state‖ by manipulating and controlling others to gain
what they want and thus keep their mood up, even if the resulting actions involve severely
violating the rights or persons of others.
Viewed from this perspective, it is reasonable to assume that cult leaders understand what
they are doing when they encourage group members to use techniques such as ―love
bombing,‖ or concentrated, focused ―attention‖ when it is time to recruit new members.
After the new cult member attaches to the group, other emotional and psychological tactics
can be brought into play to complete the breaking down of any remaining resistance to the
will of the leader. (Note: When this process of breaking down the will of the cult member is
in process, it may be explained to the new cult member as being necessary, to ―purge any
remaining worldly influence or compromise with the world that is still left from contact with
the world.‖ One way the new cult member is ―softened up‖ is not to be allowed any further
contact with family, friends, or mental-health professionals or religious leaders.)
The power and control of the cult leader within the group and over the new member‘s
personal life is further extended by ―drying up‖ emotional ―safe havens‖ within the cult for
the new member. This can be accomplished by means of loyalty checks. The new member
thus finds the group tone militates against resisting cult demands, whether reasonable or
Lewis and Yeager (1996, p. 704) explain that ―dissociation can be conceptualized as an
automatic, primitive, protective, psychological defense against extraordinary pain.‖
Identification with the Aggressor
As part of a personal survival strategy cult members use, new members may end up
―identifying with the aggressor‖ (a condition first noticed by the psychotherapist Anna Freud
among World War II concentration-camp survivors). This identification with the aggressor
causes the affected individual to ―team up‖ with the cult leader in order to survive, and also
to take on some of the aggressive personality characteristics of the cult leader.
According to Dutton (1998, p. 140), a severe trauma experience is sufficient to cause some
normals to begin identifying with the aggressor. If a cult member begins identifying with the
aggressor, that person has, in effect, become psychologically conditioned to function like a
―personality extension‖ of the cult leader. Historically, it is known that antisocials such as
the Nazi leader Goering during World War II influenced their subordinates in the
subordinates‘ display of antisocial behaviors toward weak and vulnerable war prisoners.
When a cult member identifies with the aggression of the cult leader and becomes like a
personal extension of the leader, the influence of the leader is extended. New persons
entering the cult may then be subjected to a concentrated, combined, malignant social
influence that emanates from the cult leader and antisocial followers who are in the
identifying-with-the-aggressor mode. The resulting group social influence aids the cult
leader in controlling and quickly breaking down the new cult members into social
acquiescence and ultimately behavioral dependence.
Why Cult Leaders Act As They Do
When ASPD is observed, it has been found to be a stable personality organization that is
ego-syntonic—that is, it does not cause internal conflict within the ego. This means that cult
leaders who are antisocial do not feel distress or feel like they need to change their ways or
voluntarily enter treatment. In actuality, antisocial cult leaders are thought to have a self-
opinion somewhat like the following: ―Nothing is wrong in my world I am in control of my
surroundings, and I like the way things are.‖ Samenow (public seminar, Colorado Springs,
2002), after spending thousands of hours interviewing antisocial personalities in prison,
characterized the antisocial personality as constantly seeking to avoid a ―zero state‖ of
feeling low, powerless, and down. According to Samenow, persons with ASPD tend to
actively avoid this emotional ―zero state‖ by manipulating and controlling others to gain
what they want and thus keep their mood up, even if the resulting actions involve severely
violating the rights or persons of others.
Viewed from this perspective, it is reasonable to assume that cult leaders understand what
they are doing when they encourage group members to use techniques such as ―love
bombing,‖ or concentrated, focused ―attention‖ when it is time to recruit new members.
After the new cult member attaches to the group, other emotional and psychological tactics
can be brought into play to complete the breaking down of any remaining resistance to the
will of the leader. (Note: When this process of breaking down the will of the cult member is
in process, it may be explained to the new cult member as being necessary, to ―purge any
remaining worldly influence or compromise with the world that is still left from contact with
the world.‖ One way the new cult member is ―softened up‖ is not to be allowed any further
contact with family, friends, or mental-health professionals or religious leaders.)
The power and control of the cult leader within the group and over the new member‘s
personal life is further extended by ―drying up‖ emotional ―safe havens‖ within the cult for
the new member. This can be accomplished by means of loyalty checks. The new member
thus finds the group tone militates against resisting cult demands, whether reasonable or
