Cultic Studies Journal, Vol. 2 No. 1 1985, Page 33
dissociative state/extensive link with the cult, the dissociative symptoms come and go, i.e.,
―floating.‖ Other than this, the only other symptoms which seem to mark an individual‘s
entering the initial post-deprogramming stage of cult recovery would be ambivalence,
depression, and the return of pre-cult affections and split off emotions. Elaboration upon
these will be made below.
AFF Model Critiqued
Only one writing systematically outlines the clinical picture of former members of extremist
cults, again the American Family Foundation (AFF) work by Clark, et al, (1981). In listing
―problems of former cult members‖ it outlines pertinent symptoms utilizing a format similar
to that seen in most mental status examinations: appearance, behavior, affect, perception,
intellectual functioning, memory, thought content, and decision making (p. 18-23).
Two major weaknesses may be attributed to this AFF work, possibly because of the
psychiatric mental status format itself. First, interpersonal problems are excluded in this
outline, although many of them are mentioned elsewhere in the AFF work. Second, there is
little or no consideration of the process element of differing onset points for various
symptoms listed in the AFF outline, in contrast to the delineation of symptoms within the
Goldberg‘ post-mind-control stages. Furthermore, as all others, AFF failed to include any
systematic consideration of the clinical picture of current cultists or those ‗mentally still
cultists (but physically out). They followed the pattern of all preceding authors (but Spero,
1982) of relegating such material to their literature review on cult conversion.
Consequently, AFF disregarded differing onset points for various symptoms during
reevaluation, as well as the readjustment phases of cult recovery as outlined by the
Goldbergs.
The proposed overview of the cultist‘s clinical picture will utilize the AFF ex-cultist material
as a foundation, but will strengthen it with interpersonal problem material (while deleting
the AFF behavior section), the Goldbergs‘ stage data, other relevant ex-cultist literature
(e.g., Singer, 1978, 1979), and the available, albeit scant, reevaluation/cultist clinical
picture data. It will also deviate from the AFF mental status exam model by incorporating its
material on perception, intellectual functioning, memory, thought content, and decision-
making into a combined section on ego functioning.
Over-view of Clinical Picture
While every effort will be made to point out differing onset points for the various symptoms
during reevaluation and the three stages of readjustment/cult recovery, most symptoms
and deficits presented below are most prevalent and troublesome during reevaluation
and/or initial post-deprogramming. Also, unless noted otherwise, they are assumed to be
gradually diminishing in effect throughout all the stages, but to have been reduced
sufficiently by the last stage so as to produce a minimum of interference in the life of the
individual ex-cultist. Likewise, any problems which begin during the middle stages will
probably still be present in the next stage, though again, to a lesser degree of concern. A
more exact delineation of symptom transformation awaits future research.
Ego Functioning
As pointed out earlier those entering cults often obtain relief from distress, but pay for this
―improved‖ coping ability with the relinquishing of voluntary control of their individual ego
functioning. Marked alterations in the ego functioning of cultists and ex-cultists may,
therefore, be seen in their ego defense structure, in their ego strength and self-confidence,
and in the onset of certain specific ego deficits.

Cultic Studies Journal, Vol. 2 No. 1 1985, Page 34
Defense Structure. Spero (1982) suggested that cult devotees commonly reflect ―a strongly
preoedipal rather than oedipal quality in defense structure, reality orientation, and object-
relational needs‖ (p. 338). For Spero, this meant narcissistic trends, passive-dependent
cognitive qualities, and impairment in the ego function of psychological differentiation (pp.
334-339). While the first two were not completely eliminated by the termination of Spero‘s
long-term individual psychotherapy (p. 339). the ―cult-induced dedifferentiation of self-
boundaries‖ with its resulting. idealization of the therapist was seen by Spero as ―perhaps
one of the most important characteristics of the cult devotee in therapy‖ (P. 341). This is
because dedifferentiation, or extension of the ego interpersonally, is probably the most
overt sign of the maladaptive ego functioning of most stable dissociative disorders. Just as
―these two processes--splitting and symbiotic extension of ego boundaries--define (the)
very pathology ...(of) the narcissistic and borderline personalities‖ (Beahrs, 1982, P. 38
cf. Kernberg, 1975), so do they also denote the essence of the pathology of the atypical
dissociative disorder of cult conversion. In addition to the material on splitting or
dissociation, support may be seen for the utilization of the following defense mechanisms by
cult members: denial (Deutsch, 1980 Deutsch &Miller, 1983 Pruyser, 1977 Spero, 1980,
1982 Ungerleider &Wellisch, 1979b) externalization (Spero, 1982) overcompensation
(Spero, 1980) overconventionality (Clark 1979b Ungerleider &Wellisch, 1979b)
projection (Spero, 1982) rationalization (Deutsch, 1980 Kemperman,1982 Pruyser,
1977) reaction-formation (Pruyser, 1977 Ungerledier &Wellisch, 1979b West &Singer,
1980). Together these defenses form a rigid coalition (Spero, 1980, pp. 149, 151) to aid the
maintenance of dissociation in its frozen emergency mental state.
While most of these defenses will function in the cult recovery stages, the rigid coalition of
these defenses and dissociation will either be broken by the reality induction of marathon
deprogramrning (Gilmartin in Sage, 1976, p. 47) or the return to more healthy, reality
oriented self-other boundaries through the gradual distancing from cultic allegiance and/or
the analysis of the therapeutic transference in psychodynamic reevaluation therapy (Spero,
1982, p. 341). Spero did not specify when the latter would take place, except that it would
be made evident by the surfacing of a powerful fear of being overwhelmed. This suggests
caution in the use of power techniques such as marathon deprogramming since an
experience of being overwhelmed by the unmerging of self-other boundaries can precipitate
a psychosis in individuals who had weak pre-cult personality ego boundaries (est examples:
Kirsch &Glass, 1977, p. 1257 cf. Glass, Kirsch, &Parrish, 1977 Higgitt &Murray, 1983).
As stated earlier, movement from reevaluation to initial post-deprogramming will result in a
metamorphosis in dissociation from a stable, frozen state to transient symptoms of
dissociation such as cognitive slippage and floating, as yet to be described. Assuming a
normal pre-cult personality, a proposed metaphor of the individual‘s ego functioning during
this time will move from the ―ice‖ of reevaluation to. the ―slush‖ of initial post-
deprogramming to the ―steam‖ of reemergence before the normal temperature of ―liquid
water‖ returns. Assuming pre-cult psychopathology, the reemergence stage of cult
recovery will reflect the resurfacing of any pre-cult personality defense mechanisms and
coping styles that had not been utilized by the cult.
Low ego strength. This reflects itself in a split approach toward self and authority, in a way
somewhat suggestive of the borderline personality disorder. One difference between the two
cases appears to be that the borderline will vacillate between idealization and devaluation
toward self and authority (i.e., Idealize self/devalue authority, devalue self/idealize others
cf. Kernberg, 1967, 1968, 1975), while the individual in reevaluation and the first stage of
recovery from cult-induced dissociation will tend to be stuck in the idealization of authority
and the devaluation of self.
The idealization of the cult brought the individual an increase in ego strength via symbiotic
linkage/extention. Unfortunately, once a cultist leaves his source of strength, he will be seen