Cultic Studies Review, Vol. 9, No. 1, 2010, Page 30
loss of ―years of life‖ that many have suffered. We can help to educate
children and youth to become what Lessing describes as ―people who think
about what is going on in the world, who try to assimilate information about
our history, about how we behave and function—people who advance
humanity as a whole.‖ (closing comment)
And in her autobiography (2002), Stein expresses the yearning for this courage and for the
freedom to pursue it: ―I am trying to fly—I am in flux—I need continual change, to flow, to
fly, using my wings, as a bird, to wave or float in the air‖ (p. 367).
End Notes
i To Daniel Gensler and Jill Pliskin I extend deep thanks for support of my creativity, personal and
professional growth, and so much that cannot be named to Michael Civin deep thanks for introducing
me to Jacques Lacan and for helping me develop my psychoanalytic thinking about the suppression of
creativity in relation to cults. I dedicate this introduction to Hana Wehle, whose dance with creativity
intoxicates still to Kurt Wehle, whose music forever plays to Susan Wehle, with whom I share a
sacred lifetime of joy and creativity to Tamar Friedner, whose creative flame burns strongly on and
to Mary Francis Collins, who inspires hope like none else.
ii My reading of Alex Stein‘s Inside Out some years ago first inspired my inquiry into cults and
creativity. Stein‘s direct and poetic discussion of her journey with creativity during her cult-involved
years is invaluable.
iii This discussion of cults and creativity in part draws upon models of creativity from neuroscience and
psychology. Since my own theoretical grounding is not in these disciplines but rather in the fields of
art and psychoanalysis, I at times rely upon secondary sources to explain how the neuroscience and
psychology models contribute to the study of cults and creativity. The same applies to the section on
critical theory.
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