Cultic Studies Review, Vol. 5, No. 6, 2006, Page 36
conditioned ―state,‖ rather than a permanent trait of DPD, emerging after one‘s exposure to
traumatic events in the cult. The induction of a temporary ―state‖ of DPD by exposure to
traumatic events within the cult environment is supported by the findings reported by
Martin et al. (1992). If a) dependent traits were not elevated in most participants before
their entrance into the cult, b) the traits later appeared when members were measured
after they exited the cult, and then c) the traits declined following relatively brief
psychotherapeutic treatment, this sequence of events would lend support to the hypothesis
that the existence of clinical levels of DPD, anxiety, and dysthymia in ex-cult members
represents a temporary personality ―state‖ rather than an enduring personality ―trait‖ in
these individuals.
Some writers suggest that individuals who already have a dependent personality style are
more vulnerable to the experience of incidents of traumatic stress, which then leads to the
development of acute stress disorder and, later, PTSD. It has been reported that some cult
members experience traumatic levels of stress during active cult membership this stress
exposure would then tend to exacerbate any latent stress vulnerabilities. And so it can be
hypothesized that immersion in the dysfunctional and manipulative culture of the cult may
lead to development of traits of a temporary dependent personality disorder as well as the
onset of acute stress disorder with concomitant dissociation, depersonalization,
derealization, and depression.
Many times, persons who join cults are seeking to find nurturing and caring leaders.
However, the novice cult member who seeks out care and support in the context of seeking
spiritual growth should not have an experience of manipulation, social-behavioral
conditioning, and physical and sexual abuse by an antisocial cult leader. Many strong
leaders of different types—whether military, political, or civilian—who serve as coaches,
teachers, or even personal trainers, maintain high levels of responsibility to protect,
encourage, strengthen, and build up their followers. In contrast to these prosocial and
responsible behaviors, cult leaders caught up in self-serving and highly manipulative
antisocial behaviors induce a variety of noxious psychological states and disorders in their
followers and give credence to the words spoken by Jesus almost two millennia ago, ―You
shall know them by their fruits.‖
References
American Psychiatric Association. (1994). Diagnostic and Statistical Manual of Mental Disorders (4th.
ed.). Washington, D.C.: Author.
Blackburn, R. (1998). Psychopathy and the Contribution of Personality to Violence. In T. Millon, E.
Simonsen, M. Birket-Smith, &R. Davis (Eds.). Psychopathy, Antisocial, Criminal, and Violent
Behaviors. pp. 50-68. New York: The Guilford Press.
Bornstein, R. (1993). The Dependent Personality. New York: The Guilford Press.
Delling, G. (1965). Lambano. In G. Kittel (Ed.). Theological Dictionary of the New Testament, Vol. IV.
(G. Bromiley, Trans.). pp. 5–15. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.
Dolan-Sewell, R., Krueger, R., &Shea, M. (2001). Co-Occurrence with Syndrome Disorders. In J.
Livesley (Ed.). Handbook of Personality Disorders, Theory, Research, and Treatment. pp. 84–104.
New York: The Guilford Press.
Dutton, D. (1998). The Abusive Personality. New York: The Guilford Press.
Gunderson, J., &Philipps, K. (1995). Personality Disorders. In H. Kaplan &B. Sadock (Eds.).
Comprehensive Textbook of Psychiatry: Vol. 2 (6th ed.). pp. 1425–1461. Baltimore: Williams and
Wilkins.
Hare, R. (1993). Without Conscience. New York: The Guilford Press.
Hare, R. &Babiak, P. (2006). Snakes in Suits: When Psychopaths Go to Work. New York:
HarperCollins.
Kent, S. (2004). Scientific Evaluation of the Dangers Posed by Religious Groups: A Partial Model‖.
Cultic Studies Review, 3(2/3). pp. 101–134.
conditioned ―state,‖ rather than a permanent trait of DPD, emerging after one‘s exposure to
traumatic events in the cult. The induction of a temporary ―state‖ of DPD by exposure to
traumatic events within the cult environment is supported by the findings reported by
Martin et al. (1992). If a) dependent traits were not elevated in most participants before
their entrance into the cult, b) the traits later appeared when members were measured
after they exited the cult, and then c) the traits declined following relatively brief
psychotherapeutic treatment, this sequence of events would lend support to the hypothesis
that the existence of clinical levels of DPD, anxiety, and dysthymia in ex-cult members
represents a temporary personality ―state‖ rather than an enduring personality ―trait‖ in
these individuals.
Some writers suggest that individuals who already have a dependent personality style are
more vulnerable to the experience of incidents of traumatic stress, which then leads to the
development of acute stress disorder and, later, PTSD. It has been reported that some cult
members experience traumatic levels of stress during active cult membership this stress
exposure would then tend to exacerbate any latent stress vulnerabilities. And so it can be
hypothesized that immersion in the dysfunctional and manipulative culture of the cult may
lead to development of traits of a temporary dependent personality disorder as well as the
onset of acute stress disorder with concomitant dissociation, depersonalization,
derealization, and depression.
Many times, persons who join cults are seeking to find nurturing and caring leaders.
However, the novice cult member who seeks out care and support in the context of seeking
spiritual growth should not have an experience of manipulation, social-behavioral
conditioning, and physical and sexual abuse by an antisocial cult leader. Many strong
leaders of different types—whether military, political, or civilian—who serve as coaches,
teachers, or even personal trainers, maintain high levels of responsibility to protect,
encourage, strengthen, and build up their followers. In contrast to these prosocial and
responsible behaviors, cult leaders caught up in self-serving and highly manipulative
antisocial behaviors induce a variety of noxious psychological states and disorders in their
followers and give credence to the words spoken by Jesus almost two millennia ago, ―You
shall know them by their fruits.‖
References
American Psychiatric Association. (1994). Diagnostic and Statistical Manual of Mental Disorders (4th.
ed.). Washington, D.C.: Author.
Blackburn, R. (1998). Psychopathy and the Contribution of Personality to Violence. In T. Millon, E.
Simonsen, M. Birket-Smith, &R. Davis (Eds.). Psychopathy, Antisocial, Criminal, and Violent
Behaviors. pp. 50-68. New York: The Guilford Press.
Bornstein, R. (1993). The Dependent Personality. New York: The Guilford Press.
Delling, G. (1965). Lambano. In G. Kittel (Ed.). Theological Dictionary of the New Testament, Vol. IV.
(G. Bromiley, Trans.). pp. 5–15. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.
Dolan-Sewell, R., Krueger, R., &Shea, M. (2001). Co-Occurrence with Syndrome Disorders. In J.
Livesley (Ed.). Handbook of Personality Disorders, Theory, Research, and Treatment. pp. 84–104.
New York: The Guilford Press.
Dutton, D. (1998). The Abusive Personality. New York: The Guilford Press.
Gunderson, J., &Philipps, K. (1995). Personality Disorders. In H. Kaplan &B. Sadock (Eds.).
Comprehensive Textbook of Psychiatry: Vol. 2 (6th ed.). pp. 1425–1461. Baltimore: Williams and
Wilkins.
Hare, R. (1993). Without Conscience. New York: The Guilford Press.
Hare, R. &Babiak, P. (2006). Snakes in Suits: When Psychopaths Go to Work. New York:
HarperCollins.
Kent, S. (2004). Scientific Evaluation of the Dangers Posed by Religious Groups: A Partial Model‖.
Cultic Studies Review, 3(2/3). pp. 101–134.
