Cultic Studies Journal, Vol. 2 No. 1 1985, Page 112
consciousness. Concludes that the Vedic psychological theory describes empirical
discoveries that may be practically applied.
Donald, V. M. (May 4, 1983). Totalitarian evangelicalism. Christian Century, 429.
Totalitarian evangelicalism considers thought control more important than spiritual
growth, and seeks total control of mind and body. It is religious in its intensity, and
solidifies the spirit. Free will is abolished, common sense and individual judgment are
banned. The group is more important than the individual, and group members must
adhere strictly and without question to rules and regulations. Totalitarian
evangelicalism is paranoid about the rest of the world. Evangelicals must beware of
totalitarianism.
Dsouza, D. (1985). The politics and theology of the Unification Church. Policy Review, 32,
28-34.
Durst, M. To bigotry, no sanction: Reverend Sun Myung Moon and the Unification Church.
Regnery/Gateway, 1984. 181p.
Grafstein, L. (Feb. 20, 1984). Messianic capitalism. New Republic, 14. There are about
3,000 cults and sects in the United States with an overall membership of between 3
million and 13 million. The phenomenon is partly the cause and partly the result of
the collapse of social harmony. Most cults are very successful financially. Bhagwan
Shree Rajneesh, is a freelance messiah whose 800 followers work 12 hour days, 7
days a week, in return for bed and board. His empire includes 27 Rolls Royces, a $6
million ranch, a university, and other businesses totalling $60 million in assets. Sun
Myung Moon‘s Unification Church owns real estate worth $200 million, and his
fundraisers bring in $25 million a year from street sales. The First Amendment
forbids government interference in religious affairs, and cults enjoy tax-exempt
status as religious organizations. They take advantage of this by reinvesting tax-free
money into profit-making enterprises. Cult capitalism exploits everyone.
A fantasy in Fairfield. (July 1984). Discover, 12. Discusses Maharishi International University
and its claims to reduce international tension and crime, improve the stock market,
and increase take-home pay through the ―Maharishi Technology of the Unified
Theory. MIU received a total of $1 million in state funding in 1983.
Franknoi, A. (1984). Scientific responses to pseudoscience: An annotated bibliography, 4p.
San Francisco: Astronomical Society of the Pacific.
Hitchens, C. (Jan. 22, 1983). The Unification Church‘s influence in the United States. Nation,
70. The Unification Church is using its wealth to exert an increasingly powerful hold
over U.S. politics, especially within the New Right and, hence, the Republican Party.
Their supporters include many right-wing members of Congress, and their media
outlets -the Washington Times and the Rising Trade -are staffed with reactionaries.
The church also tried to gain control of a Washington bank. This expansion has
occurred despite Moon‘s illegal activities. He has won the favor of the New Right with
money. A typical activity was the 1975 Korean Cultural and Freedom Foundations‘s
Children‘s Relief Fund, which is a Moonie front. The money donated was diverted to
Moonie business interests. The Moonie empire continues to grow unabated.
Hunter, M. (1984). Entertaining Satan -witchcraft and the culture of early New England -
Demos, J. P. (book review). History, 69, 471-473.
Jedrczak, A., &Clements, G. (1984). The TM-Sidhi program and field independence.
Perceptual and Motor Skills, 59, 999-1000.

Cultic Studies Journal, Vol. 2 No. 1 1985, Page 113
Jones, F. C., Gabbard, G. 0., Twemlow, S. W. (1984). Psychological and demographic
characteristics of persons reporting out-of-body experiences. Hillside Journal of
Clinical Psychiatry, 6, 105-115.
Kanas, N., &Horowitz, M. J. (Dec. 1977). Reactions of transcendental meditators and
nonmeditators to stress films. A cognitive study. Archives of General Psychiatry,
1431-1436. To experimentally test the claimed stress-reducing effects of
Transcendental Meditation (TM), two stress films were shown to a group of 60
meditators and non-meditators. Stress response was observed through use of
cognitive and affective measures employing content analysis techniques and self-
ratings. The meditators did not show less stress response than the nonmeditators.
On several self-rating scales, a group of subjects who had signed up for initiation
into TM rated themselves significantly more stressed and emotionally distressed than
either a contr.)l group or the meditators. The meditators who meditated during the
experiment tended to show less stress response to the films than meditators who
were told not to meditate however, this difference was significant on only one
measure, a subjective stress scale.
Katz, B. (Jan. 1, 1983). Studies in mystical literature. Library Journal, 33. Articulate and
well-researched, this compendium offers articles on aspects of mysticism for the
specialist.
Kasahara, M. (1985). The Moonies make a comeback. Japan Quarterly, 46-50.
Kessler, J. B. (Mar. 1983). A father and a son in search of common ground. Dynamic Years,
25. Comedian Steve Allen has reconciled with his son Brian, who is a member of the
Church of Armageddon. Allen felt rejected when his son joined the religious cult, and
in his book Beloved Son he told of his family‘s experience. He visited his son several
times, and talked with the group‘s leaders and with other parents. He believes that
show business children have a hard life, and that they need moral training.
Kilbourne, B. K., &Richardson, J. T. (Mar. 1984). Psychotherapy and new religions in a
pluralistic society. American Psychologist, 237-251. Few attempts have been made
to examine the nature of the alleged competition between psychotherapy and new
religions in the therapeutic and experiential marketplace of contemporary society.
One reason may be the dominant role of psychologists and psychiatrists in defining
reality in today‘s ―psychological society.‖ The article posits the functional equivalence
of these two approaches to reality, individual adjustment, and growth. Six
commonalities between pychotherapy and new religions are identified and discussed
as the bases for understanding the functional equivalence of different practices in a
pluralistic society. Concludes that rivalry between new religions and psychotherapy
can be best understood from a sociological conflict perspective and may be indicative
of larger stresses and strains in society. (128 ref).
Kilbourne, B. K., &Richardson, J. T. (1985). Social experimentation self-process or social
role. International Journal of Social Psychiatry, 31, 13-22. This article uses Lifton‘s
protean man concept to describe a pattern of social experimentation with new
religions and cultic/self-growth groups in contemporary American society.
Proteanism or social experimentation is understood in this context to signify a
positive search for meaning, identity, and community, and to describe more aptly a
new social role, rather than a new form of self-process. Delineates the social
experimenter role and its various support systems within the cultic/self-growth
subculture, the entrepreneurs of experience, and the dominant culture itself.
Discusses the popularity of social experimentation in contemporary American society
in relation to the human need to explore and grow, the opportunities afforded by
modern society, and conflicts between various interest groups.