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This is the moment of ―snapping‖ vulnerability, the mystical experience of simultaneous
mind expansion and dissociation. The cult takes advantage of this event through its
indoctrination tactics, which provide the ―answer‖ to the crisis (cf. Galanter‘s ―relief effect‖).
The ―answer,‖ however, has strings attached to it: The cult molds the individual in his
dissociative vulnerability according to its liking. This state is then maintained by a
continuation of the mental extension to, and deep emotional dependency upon, the cult.
Cult induced dissociation and the mystical experience. Dissociation can be seen as a form of
―macroscopic splitting‖ of the mind or ego (Grotstein, 1981, p. 10). Clark (1979b) noted
that these ―states of dissociation are in essence emergency states during which a number of
CNS functions, such as that of the autonomic nervous system, are changed or suspended‖
(p. 103). Pruyser (1977) referred to ―frozen emergency reactions--as ways of coping that
have become habitual long beyond the time they were originally needed in an erstwhile
stressful situation. Traits of this order are often ego-syntonic‖ (p. 343). Ego-syntonic forms
of dissociation, according to Grotstein (1981), are ―probably due to an adaptation of futility
in a compromised and constricted level of mental functioning‖ -functioning which is marked
by ―compromised reality testing which ignores distinctions‖ between the split halves (p.
110).
Spero (1982) saw severely impaired reality testing in cultists in dedifferentiated reality
frames: past-present, memory-dream, but particularly inner-outer and self-other (p. 338).
Spero‘s dedifferentiation may be likened to Beahrs‘ (1982) ―extension‖ or ―expansion,‖ i.e.,
―the process in which an individual‘s sense of selfhood extends beyond his physical
boundaries so that he experiences as self what is actually beyond‖ (P. 166).
It is most significant that Beahrs saw this extention in licertain religious or spiritual states of
mind‖ (p. 166) --the mystical experience or state (pp. 176-177). However, three important
differences must be pointed out between William James‘ mystical experience which Beahrs
referred to and the cult conversion experience. First, James‘ experience was expansive, but
it was not dissociative (i.e., involving macroscopic splitting of the mind). Second, it was
marked by its ―transiency--of short duration, the mystic state itself rarely lasting more than
a half-hour of clock time‖ (p. 177), in marked contrast to the frozen state of mind
maintained by cults. And third, the mystic state was not affected by compromised reality
testing. In this regard, the cult mind is closer to the ―symbiotic psychosis‖ which Beahrs
referred to, ―where a patient‘s sense of boundary between himself and non-self is so blurred
that reality testing becomes impossible‖ (p. 166 cf. Galanter, 1983a, p. 988).
Beahrs noted that ―individuals with problems in their sense of unity and multiplicity both
dissociate and extend simultaneously‖ (p. 167). Having a combination of both the mystic
state and the symbiotic psychosis, yet not quite being either, the extremist cult-induced
disorder may, therefore, be best explained via the simultaneous presence of Clark‘s
dissociation (or splitting) and Spero‘s dedifferentiation (or, extension or expansion).
Stages of Cult Departure
Physical departure from a cult may not be equated with mental freedom from its bondage.
While physical departure may be viewed as the necessary first step of any outside
intervention (e.g., deprogramming AFF, p. 63), it is often quite independent of the mental
process of withdrawal or deconversion, i.e., the unfreezing of the
dissociation/dedifferentiation of the cult mind set. In cases of voluntary departure, this
process actually begins prior to the physical withdrawal from the group. Furthermore, the
clinical picture presented to the therapist during this process of mental deconversion is sure
to be an ever-changing one.
For these reasons, some structure would be most helpful for the therapist attempting to
discern the most effective therapeutic goals, tasks, and focuses for each change in the

Cultic Studies Journal, Vol. 2 No. 1 1985, Page 30
clinical picture. In an attempt to provide such a skeleton of conceptualization, Stoner and
Parke‘s (1977) analysis of withdrawal from a cult has been adapted to suggest three specific
stages of the mental aspects of this process:
1. Reevaluation of life in the cult--which terminates with a breaking of the cult-induced
dissociative disorder and the individual‘s decision to leave the cult (i.e., ―for good‖)
2. Readjustment to life outside the cult--the longest phase (up to one or two years)
which is usually characterized by a persistent ambivalence regarding leaving the cult
3. Reacceptance of life outside the cult--which is marked by a cessation of ambivalence
and a more complete commitment to remain within life outside of the cult.
In essence, the major goal of deprogramming or counseling during the reevaluation stage of
cult departure is to unfreeze the cultists‘ dissociation by helping them to think for
themselves again (Etemad, 1978, p. 22 Galper in Aversa, 1976, p. 1 Heller, 1982, p.
131). If this reality-inducing therapy is successful, the individual then begins rehabilitation
counseling, which strives to aid his readjustment to life outside the cult. However, this move
is made more difficult by the retention of many remnants of the former dissociation,
remnants which must be dealt with if there is to be a successful transition into the third
stage of cult departure--reacceptance of life outside the cult.
Referring specifically to the clinical picture of ex-cultists during the readjustment phase of
cult departure, Goldberg and Goldberg (1982) coined the phrase ―post-mind-control
syndrome‖(P.167), while Spero (1982) proposed ―postcommitment syndrome‖ (p. 342).
Though neither helped to delineate the difference between the clinical pictures of the
reevaluation and readjustment phases, each still made a significant contribution in this
area. Spero‘s work further established that the existence of these differences reflected a
process of mental change as opposed to their representing mutually exclusive syndromes.
The Goldbergs‘ stages of ―post-mind-control‖ recovery greatly advanced the delineation of
clinical picture and therapeutic focus during the readjustment phase of cult departure itself.
Goldbergs’ Stages of Cult Recovery
From their five years of group work with approximately two hundred ex-cultists (from
fourteen different cults) Lorna and William Goldberg (1982) have outlined three distinct, but
not mutually exclusive, stages which all ex-cultists pass through following deprogramming.
Those individuals who were not deprogrammed have more difficulty, and take longer, in
going through these stages of psychological recovery from cult participation than those who
were deprogrammed. However, the Goldbergs maintain that all individuals leaving cults
must go through them. These stages are:
1. Initial Post-deprogramminig--which begins with the completion of deprogramming,
usually lasts from six to eight weeks, and includes the vast majority of the symptoms
typically assigned to the ex-cultist‘s clinical picture. It is during this phase of recovery when
the ―residues of the imposed personality remain stamped on them‖ (P. 167), i.e., when
dissociative symptoms are the most noticeable. Childlike passive dependency with uncritical
receptivity to authority, and cognitive ego deficits (including indecisiveness, subservient
physical demeanor, glassy eyes, and a tendency to ―float‖ back into the cult altered state of
consciousness) are all hallmarks of this stage. For the Goldbergs the stage one hallmarks
were ―blandness, self-doubt, confusion, and depression‖ (p. 170),
2. Reemergence-of the pre-cult personality. This stage usually begins one to two
months after deprogramming and lasts for approximately six months to two years. Its major
characteristics include the reacquisition of self-confidence, the emergence of anger at the
cult and at parents, the onset of anti-cult crusade tendencies, and the testing out of
previous ―pleasures‖ that had been denied in the cult. Singer‘s ―fishbowl effect‖ (yet to be
discussed) is ,most bothersome at this time.