Cultic Studies Review, Vol. 8, No. 2, 2009, Page 5
legitimacy has been granted to favoring the adoption of legal actions that restrict the
performance of certain cultic groups (Richardson &van Driel, 1984).
Probably both perspectives, in their more radical versions, have contributed to the
simplification of the phenomenon. In general, authors adopting a mental health perspective
have been accused of belonging to the so-called ―anti-cult‖ movement, and of presenting a
simplistic vision of the cult member as a defenseless victim of the sophisticated
manipulative techniques employed by the cult, which is derided, however, as destructive or
intrinsically harmful. By contrast, it has been argued that the academics deemed
―sympathizers‖ of the new religious movements have tended to ignore or minimize abuses
committed by these groups, rejecting any kind of negative accounts from former members
regarding their experiences, or any adverse consequence to their health, whether reported
by those who are affected, professionals, or researchers.
An examination of each of these controversies is beyond the scope of this study, which will
center itself rather on the experience of leaving a cultic group and the subsequent attitudes
expressed by these ex-members. Given that a large number of ex-members of cultic groups
consider the terms related to trauma and psychological abuse relevant (Langone &
Chambers, 1991), and that they also characterize their experiences in such terms
(Chambers, Langone, Dole, &Grice, 1994), it seems important to analyze the question in
terms of whether the members of these groups suffer as a result of practices of
psychological abuse.
Conversion is a dynamic process that should be constantly revitalized (Wright &Ebaugh,
1993). Therefore, not only does the group need to recruit members, resocialize them, and
win their commitment, but the process also requires that the compromise is continually
renewed and strengthened (Wright, 1983). Ultimately, what these groups aspire to is
generating a lasting conversion experience that persists even when the group has
withdrawn much of the pressure (Zablocki, 1997). For this reason, Zablocki (1998) and
Kent (1997) characterized these groups primarily on their practices aimed at retaining
members, fomenting fear, or hindering the individual from imagining an existence outside
the group. However, this process might be interrupted for a variety of reasons, which lead
to the member leaving the group. There is a certain consensus in the literature supporting
the fact that the majority of cult group members end up leaving their groups after an
undefined period of time (Bird &Reimer, 1982 Langone, 1993a Levine, 1984), and that
most of them do so on their own or without any apparent or organized help (Shupe &
Bromley, 1980 Wright &Ebaugh, 1993 Zablocki, 1998). Even before conversion itself
occurs, high percentages of individuals attending workshops run by the Unification Church in
the United Kingdom and the United States have been reported as abandoning the process
(Barker, 1984 Galanter, 1983). Based on these two pieces, a low success rate in cultic
recruitment tactics in general has been argued (Anthony &Robbins, 2004 Barker, 1989),
although the low success rates may seem high compared to other influence processes, such
as a Billy Graham Crusade (Langone, 1993b).
Leaving a cult has been described as a complex phenomenon, in part because the decision
is often believed to have transcendental implications (Skonovd, 1983), although it can also
occur quite suddenly when the member is facing a specific critical event that serves as a
detonator. Leaving often follows a long period of disenchantment with the group, during
which the member frequently tries to overcome any initial doubts by employing one of the
following tactics: repression or avoidance, justification or rationalization, redefinition or
giving as good what is found to be incorrect, or seeking refuge in some part of the religion
where the problem is less apparent (Skonovd, 1983). In this way, the individual might be
able to deal with the problems, particularly if they are episodic rather than constant, and if
he or she is compensated by positive experiences that bring the person closer to the group
(Bromley, 1991). According to Bromley (1991), the difficulty in reaching any conclusion
legitimacy has been granted to favoring the adoption of legal actions that restrict the
performance of certain cultic groups (Richardson &van Driel, 1984).
Probably both perspectives, in their more radical versions, have contributed to the
simplification of the phenomenon. In general, authors adopting a mental health perspective
have been accused of belonging to the so-called ―anti-cult‖ movement, and of presenting a
simplistic vision of the cult member as a defenseless victim of the sophisticated
manipulative techniques employed by the cult, which is derided, however, as destructive or
intrinsically harmful. By contrast, it has been argued that the academics deemed
―sympathizers‖ of the new religious movements have tended to ignore or minimize abuses
committed by these groups, rejecting any kind of negative accounts from former members
regarding their experiences, or any adverse consequence to their health, whether reported
by those who are affected, professionals, or researchers.
An examination of each of these controversies is beyond the scope of this study, which will
center itself rather on the experience of leaving a cultic group and the subsequent attitudes
expressed by these ex-members. Given that a large number of ex-members of cultic groups
consider the terms related to trauma and psychological abuse relevant (Langone &
Chambers, 1991), and that they also characterize their experiences in such terms
(Chambers, Langone, Dole, &Grice, 1994), it seems important to analyze the question in
terms of whether the members of these groups suffer as a result of practices of
psychological abuse.
Conversion is a dynamic process that should be constantly revitalized (Wright &Ebaugh,
1993). Therefore, not only does the group need to recruit members, resocialize them, and
win their commitment, but the process also requires that the compromise is continually
renewed and strengthened (Wright, 1983). Ultimately, what these groups aspire to is
generating a lasting conversion experience that persists even when the group has
withdrawn much of the pressure (Zablocki, 1997). For this reason, Zablocki (1998) and
Kent (1997) characterized these groups primarily on their practices aimed at retaining
members, fomenting fear, or hindering the individual from imagining an existence outside
the group. However, this process might be interrupted for a variety of reasons, which lead
to the member leaving the group. There is a certain consensus in the literature supporting
the fact that the majority of cult group members end up leaving their groups after an
undefined period of time (Bird &Reimer, 1982 Langone, 1993a Levine, 1984), and that
most of them do so on their own or without any apparent or organized help (Shupe &
Bromley, 1980 Wright &Ebaugh, 1993 Zablocki, 1998). Even before conversion itself
occurs, high percentages of individuals attending workshops run by the Unification Church in
the United Kingdom and the United States have been reported as abandoning the process
(Barker, 1984 Galanter, 1983). Based on these two pieces, a low success rate in cultic
recruitment tactics in general has been argued (Anthony &Robbins, 2004 Barker, 1989),
although the low success rates may seem high compared to other influence processes, such
as a Billy Graham Crusade (Langone, 1993b).
Leaving a cult has been described as a complex phenomenon, in part because the decision
is often believed to have transcendental implications (Skonovd, 1983), although it can also
occur quite suddenly when the member is facing a specific critical event that serves as a
detonator. Leaving often follows a long period of disenchantment with the group, during
which the member frequently tries to overcome any initial doubts by employing one of the
following tactics: repression or avoidance, justification or rationalization, redefinition or
giving as good what is found to be incorrect, or seeking refuge in some part of the religion
where the problem is less apparent (Skonovd, 1983). In this way, the individual might be
able to deal with the problems, particularly if they are episodic rather than constant, and if
he or she is compensated by positive experiences that bring the person closer to the group
(Bromley, 1991). According to Bromley (1991), the difficulty in reaching any conclusion
