Cultic Studies Review, Vol. 9, No. 1, 2010, Page 64
through ―corrective emotional experience‖ (Alexander and French et al.,1946). They were
crucial to recovering from traumatic experiences in Eckankar that I will further describe.
The paper addresses the dichotomy between the freedom offered by the creative process in
acting vs. the forced conformity demanded by cults. In discussing Bergman‘s story, I will
include ideas from a Jungian perspective that deepened my understanding of ―Karin‖ and
later gave me insight into the deeper meaning of performing this role. Her life served to
mirror some of the ways in which I was also consciously and unconsciously ―touched,‖
ultimately furthering my cult recovery and integration of the cult experience.
I will also discuss how I rediscovered myself in real-life roles as my life progressed. These
included a marriage that is still strong after 28 years, being mother to two sons, engaging in
my own psychotherapy, and becoming a licensed psychotherapist. In all of these roles, I
was establishing healthier life patterns through ―corrective emotional experience.‖
Lastly, using the theoretical perspective of Control-Mastery, a cognitive-relational-
psychodynamic theory developed over the past 45+ years by Joseph Weiss, M.D. Harold
Sampson, Ph.D. and the San Francisco Psychotherapy Research Group (Weiss, 1986,
Silberschatz, 2005, Website: www.controlmastery.org ),I will explore how I physically and
psychologically separated from Eckankar. Control-Mastery theory comes from two concepts
that have been extensively empirically validated: ―control‖ refers to the observation that
people exercise considerable control over their conscious and unconscious mental life (e.g.,
thoughts, feelings, defenses, wishes), and this control is regulated by unconscious
appraisals of safety and danger. ―Mastery‖ refers to the observation that people are highly
motivated to master psychological conflicts and trauma (Silberschatz, 2005).
Control-Mastery theory posits that psychopathology is rooted in grim, inaccurate, self-
limiting, and generally unconscious ―pathogenic beliefs‖ that arrive from traumatic
experiences, usually in childhood, but also in adolescence and adulthood. Guided by an
―unconscious plan,‖ individuals work in life and psychotherapy to disconfirm these beliefs in
three ways: through the acquisition of insight, interpersonal testing, and exposure to
healthy attitudes and atmospheres that counter these pathogenic beliefs.
The Eckankar Experience
Pathogenic beliefs that I internalized were the result of the process of thought reform
perpetrated on me by the ―Living Eck4 Master‖ and Eckankar, the organization he began.
Currently marketed as the ―Religion of the Light and Sound of God,‖ Eckankar is, in my
experience, an ―Eastern‖/―New Age‖ high-demand organization with cultic characteristics.
One of the most cogent definitions of a cult appears on the International Cultic Studies
Association (ICSA) Website (www.icsahome.com ):
―An ideological organization held together by charismatic relationships and
demanding total commitment‖ (Rutgers sociologist Benjamin Zablocki).
Charisma refers to a spiritual power or personal quality that gives leaders
considerable influence or authority over large numbers of people. Hence, a
cult is characterized by an ideology, strong demands issuing from that
ideology, and powerful processes of social-psychological influence to induce
group members to meet those demands. This high-demand, leader-centered
social climate places such groups at risk of exploiting and injuring members,
although they may remain benign, if leadership doesn't abuse its
power.[International Cultic Studies Association (ICSA) Website: Retrieved July
28, 2007].
In my experience, Eckankar exerted disproportionate influence on members‘ basic beliefs.
Those who have not experienced the consequences of thought reform will find it hard to
through ―corrective emotional experience‖ (Alexander and French et al.,1946). They were
crucial to recovering from traumatic experiences in Eckankar that I will further describe.
The paper addresses the dichotomy between the freedom offered by the creative process in
acting vs. the forced conformity demanded by cults. In discussing Bergman‘s story, I will
include ideas from a Jungian perspective that deepened my understanding of ―Karin‖ and
later gave me insight into the deeper meaning of performing this role. Her life served to
mirror some of the ways in which I was also consciously and unconsciously ―touched,‖
ultimately furthering my cult recovery and integration of the cult experience.
I will also discuss how I rediscovered myself in real-life roles as my life progressed. These
included a marriage that is still strong after 28 years, being mother to two sons, engaging in
my own psychotherapy, and becoming a licensed psychotherapist. In all of these roles, I
was establishing healthier life patterns through ―corrective emotional experience.‖
Lastly, using the theoretical perspective of Control-Mastery, a cognitive-relational-
psychodynamic theory developed over the past 45+ years by Joseph Weiss, M.D. Harold
Sampson, Ph.D. and the San Francisco Psychotherapy Research Group (Weiss, 1986,
Silberschatz, 2005, Website: www.controlmastery.org ),I will explore how I physically and
psychologically separated from Eckankar. Control-Mastery theory comes from two concepts
that have been extensively empirically validated: ―control‖ refers to the observation that
people exercise considerable control over their conscious and unconscious mental life (e.g.,
thoughts, feelings, defenses, wishes), and this control is regulated by unconscious
appraisals of safety and danger. ―Mastery‖ refers to the observation that people are highly
motivated to master psychological conflicts and trauma (Silberschatz, 2005).
Control-Mastery theory posits that psychopathology is rooted in grim, inaccurate, self-
limiting, and generally unconscious ―pathogenic beliefs‖ that arrive from traumatic
experiences, usually in childhood, but also in adolescence and adulthood. Guided by an
―unconscious plan,‖ individuals work in life and psychotherapy to disconfirm these beliefs in
three ways: through the acquisition of insight, interpersonal testing, and exposure to
healthy attitudes and atmospheres that counter these pathogenic beliefs.
The Eckankar Experience
Pathogenic beliefs that I internalized were the result of the process of thought reform
perpetrated on me by the ―Living Eck4 Master‖ and Eckankar, the organization he began.
Currently marketed as the ―Religion of the Light and Sound of God,‖ Eckankar is, in my
experience, an ―Eastern‖/―New Age‖ high-demand organization with cultic characteristics.
One of the most cogent definitions of a cult appears on the International Cultic Studies
Association (ICSA) Website (www.icsahome.com ):
―An ideological organization held together by charismatic relationships and
demanding total commitment‖ (Rutgers sociologist Benjamin Zablocki).
Charisma refers to a spiritual power or personal quality that gives leaders
considerable influence or authority over large numbers of people. Hence, a
cult is characterized by an ideology, strong demands issuing from that
ideology, and powerful processes of social-psychological influence to induce
group members to meet those demands. This high-demand, leader-centered
social climate places such groups at risk of exploiting and injuring members,
although they may remain benign, if leadership doesn't abuse its
power.[International Cultic Studies Association (ICSA) Website: Retrieved July
28, 2007].
In my experience, Eckankar exerted disproportionate influence on members‘ basic beliefs.
Those who have not experienced the consequences of thought reform will find it hard to
