Cultic Studies Review, Vol. 9, No. 1, 2010, Page 53
1. mourning of loss through symbol formation—i.e., identification of the cult leader‘s
harshness as emanating from the same person experienced as beloved leader, which
allows for recognition of the absence of the illusion of the all-loving other, which can
then be symbolized
2. allowance of opposition—i.e., maintenance of multidimensional thinking
3. tolerance of lack/un-filling of gap—i.e., provision of psychic space and fluidity
necessary to allow feelings to register in the psyche but not stay fixed and
4. tolerance of uncertainty—i.e., tolerance of projected and identified-with feelings at
the same time as fear of the impact of these feelings on the psyche.
Grotstein‘s discussion of Klein‘s paranoid-schizoid position describes well the characteristics
of total rather than trial projective identifications that might be reflective of the deeply
entrenched cult member‘s experience. These characteristics include
1. the experience of omnipotence by ridding oneself of feelings and needs that are
translocated into the phantasized internal object
2. the experience of emptiness
3. the experience of confusion and disorientation insofar as parts of him/herself have
been fused, therefore confused with the object and
4. experiences of misrecognition as the subject now pretends to be someone else. (p.
734)
In contrast, in what Klein refers to as the depressive position, the subject abandons
omnipotence and assumes responsibility for the consequences of his/her own needs,
demands, desires, actions, and impact on others. S/he is now able simultaneously to hold
together the image of the feared persecutory object—the bad mother/cult leader/therapist—
and the good mother/cult leader/therapist —as a whole-object. Anxiety related to the
depressive position, as opposed to the persecutory anxiety of the paranoid schizoid position,
relates to denial of the loss of the object—the good object, which the subject fears s/he has
harmed by feeling rage and desire to consume during paranoid-schizoid functioning.
The compulsive passion reflected in total projective identification and the splitting
characteristic of the paranoid schizoid position in the ―authoritarian, transcendent, closed‖
world of the cult (Lalich, 2004) is reminiscent of the compulsive play of traumatized children
(Winnicott, 1958). I suggest that learning to differentiate between this compulsive passion
and total projective identification versus the sense of aliveness reflected in trial projective
treatment is central to cult recovery. The therapist‘s attunement to the identified criteria of
creativity and to the unconscious interplay of trial and total projective identification between
therapist and patient is critical given the former member‘s/SGA‘s vulnerability to
experiences of domination and loss of subjectively created voice.
I believe the presence or absence of creativity in a former member who presents for
treatment may be assessed by observing use of self-generated metaphoric and other forms
of what Langer calls ―presentational‖ symbolism. This assessment can indicate the degree to
which his/her creativity has been suppressed and therefore the degree to which the creation
of subjective meaning is indicated as a central goal of treatment.
Case Illustration: Discussion of Trial/Total Projective Identification
(Dialogue and references are drawn from personal communication with Perlado about his
clinical work with the former member he discusses in this issue, referred to as Alex.)
Winston Marsalis‘ (and Stewart, 1994) insightful writing about his challenge as a band
leader to provide both musical freedom and structure for the members of his jazz band
1. mourning of loss through symbol formation—i.e., identification of the cult leader‘s
harshness as emanating from the same person experienced as beloved leader, which
allows for recognition of the absence of the illusion of the all-loving other, which can
then be symbolized
2. allowance of opposition—i.e., maintenance of multidimensional thinking
3. tolerance of lack/un-filling of gap—i.e., provision of psychic space and fluidity
necessary to allow feelings to register in the psyche but not stay fixed and
4. tolerance of uncertainty—i.e., tolerance of projected and identified-with feelings at
the same time as fear of the impact of these feelings on the psyche.
Grotstein‘s discussion of Klein‘s paranoid-schizoid position describes well the characteristics
of total rather than trial projective identifications that might be reflective of the deeply
entrenched cult member‘s experience. These characteristics include
1. the experience of omnipotence by ridding oneself of feelings and needs that are
translocated into the phantasized internal object
2. the experience of emptiness
3. the experience of confusion and disorientation insofar as parts of him/herself have
been fused, therefore confused with the object and
4. experiences of misrecognition as the subject now pretends to be someone else. (p.
734)
In contrast, in what Klein refers to as the depressive position, the subject abandons
omnipotence and assumes responsibility for the consequences of his/her own needs,
demands, desires, actions, and impact on others. S/he is now able simultaneously to hold
together the image of the feared persecutory object—the bad mother/cult leader/therapist—
and the good mother/cult leader/therapist —as a whole-object. Anxiety related to the
depressive position, as opposed to the persecutory anxiety of the paranoid schizoid position,
relates to denial of the loss of the object—the good object, which the subject fears s/he has
harmed by feeling rage and desire to consume during paranoid-schizoid functioning.
The compulsive passion reflected in total projective identification and the splitting
characteristic of the paranoid schizoid position in the ―authoritarian, transcendent, closed‖
world of the cult (Lalich, 2004) is reminiscent of the compulsive play of traumatized children
(Winnicott, 1958). I suggest that learning to differentiate between this compulsive passion
and total projective identification versus the sense of aliveness reflected in trial projective
treatment is central to cult recovery. The therapist‘s attunement to the identified criteria of
creativity and to the unconscious interplay of trial and total projective identification between
therapist and patient is critical given the former member‘s/SGA‘s vulnerability to
experiences of domination and loss of subjectively created voice.
I believe the presence or absence of creativity in a former member who presents for
treatment may be assessed by observing use of self-generated metaphoric and other forms
of what Langer calls ―presentational‖ symbolism. This assessment can indicate the degree to
which his/her creativity has been suppressed and therefore the degree to which the creation
of subjective meaning is indicated as a central goal of treatment.
Case Illustration: Discussion of Trial/Total Projective Identification
(Dialogue and references are drawn from personal communication with Perlado about his
clinical work with the former member he discusses in this issue, referred to as Alex.)
Winston Marsalis‘ (and Stewart, 1994) insightful writing about his challenge as a band
leader to provide both musical freedom and structure for the members of his jazz band
