Cultic Studies Journal, Vol. 2 No. 1 1985, Page 40
cult activities‖ (p. 20), would more properly be termed shame (Note 7). It is most likely a
reversal of the ―logical dishonoring of self‖ which Lifton (1961) saw in the conversion
process, and will, therefore, usually manifest in the ―lost years‖ aspect of the ex-cultist
depression, as well as in the sense of humiliation for having been duped (cf. Appel, 1983
Etemad, 1978 Schwartz &Kaslow, 1979, 1981 Shapiro, 1977). Singer (1979) identified
this problem as ―the agonies of explaining‖ (p. 80).
Fear. AFF saw three fears: fear of retribution from the cult for leaving, of having to explain
their joining, and of becoming (or that they already are) psychotic, i.e., ―crazy.‖ AFF also
placed Singer‘s fishbowl effect here--the sense of being continually watched.
Goldberg and Goldberg saw the fear of punishment by the cult for leaving as a first-stage
affective problem. They associated it with the frequent occurrence of nightmares, a
phenomenon also reported by Clark (1979b, p-4), Heller (1972, p. 133), and Stoner &
Parke (1977, pp. 416-417).
Singer (1979) reported, ―when members do leave, efforts to get them back reportedly
range from moderate harassment to incidents involving the use of force‖ (p. 79). ―At the
root of ex-members‘ fear is often the memory of old humiliations for stepping out of line‖
(p. 79). Furthermore, ―fear may be most acute for former members who have left a spouse
or children behind in the cults that recruited couples or families‖ (p. 80). Thus, while
paranoid tendencies might be revealed in psychological testing (Spero, 1982 Ungerleider
&Wellisch, 1979b), and while ex-cultists may even demonstrate transient ideas of reference
or influence (AFF, p. 22 Galanter, 1983a, p. 988), they still have legitimate reasons for
their fears.
Levine (1979) has confirmed that this is a real fear, that it takes one of two forms:
either it is impersonal (spiritual or religious) in nature, or personal .(and
physical). The former has to do with breaking the precepts of the religion, or
sinning it implies vague but powerful punishment from the deity or his
incarnation on earth. The latter represents fear of retribution at the hands of
cultists who have been betrayed. This fear occasionally prevents ex-members
from sharing any information about their former religious group. It is usually
irrationally based, but certainly has validity in some situations ...(P. 599).
Schwartz and Kaslow (1979) have simultaneously, though not as directly, differentiated
between supernatural horrors to come, e.g., ―doomed to be invaded by Satan,‖ and more
personal and physical punishment by the cult itself for any defection (p. 23).
Finally, in addition to fears of supernatural and physical retribution (with or without
accompanying nightmares), fears of going psychotic (cf. Spero‘s ―fear of being
overwhelmed‖, 1982, p. 341--which in some cases should be a legitimate concern for the
therapist Kirsch &Glass, 1977, p. 1257) and fears of being asked to explain. Spero (1977)
suggests that ―if there were fears and ambivalences and tendencies toward regression prior
to an adolescent‘s cult involvement, the deprogrammed youth experiences these ten-fold‖
(p. 338). With the reemergence of the old personality (stage two) will undoubtedly come all
the fears and conflicts which the regressive conversion had previously helped to repress.
Anger. The reacquisition of self-confidence which accompanies the reemergence of the
pre-cult personality (Goldbergs‘ stage two) almost always involves ―a sense of outrage,
indignation, and anger toward the cult‖ (AFF, P. 20) for having been duped, cheated, and
used. The Goldbergs said this often takes on the form of a crusade against the cult(s) (cf.
Langone, 1984, p. 72 Stoner &Parke, 1977, p. 425 and footnote 6 again), which Galanter
(1983a) believes sometimes develops into a genuine ―paranoid attitude toward the sect,
even to the point of compromised reality testing‖ (p. 988). It might also spark attempts to
rescue friends and family members still in the group (AFF, p. 70).
cult activities‖ (p. 20), would more properly be termed shame (Note 7). It is most likely a
reversal of the ―logical dishonoring of self‖ which Lifton (1961) saw in the conversion
process, and will, therefore, usually manifest in the ―lost years‖ aspect of the ex-cultist
depression, as well as in the sense of humiliation for having been duped (cf. Appel, 1983
Etemad, 1978 Schwartz &Kaslow, 1979, 1981 Shapiro, 1977). Singer (1979) identified
this problem as ―the agonies of explaining‖ (p. 80).
Fear. AFF saw three fears: fear of retribution from the cult for leaving, of having to explain
their joining, and of becoming (or that they already are) psychotic, i.e., ―crazy.‖ AFF also
placed Singer‘s fishbowl effect here--the sense of being continually watched.
Goldberg and Goldberg saw the fear of punishment by the cult for leaving as a first-stage
affective problem. They associated it with the frequent occurrence of nightmares, a
phenomenon also reported by Clark (1979b, p-4), Heller (1972, p. 133), and Stoner &
Parke (1977, pp. 416-417).
Singer (1979) reported, ―when members do leave, efforts to get them back reportedly
range from moderate harassment to incidents involving the use of force‖ (p. 79). ―At the
root of ex-members‘ fear is often the memory of old humiliations for stepping out of line‖
(p. 79). Furthermore, ―fear may be most acute for former members who have left a spouse
or children behind in the cults that recruited couples or families‖ (p. 80). Thus, while
paranoid tendencies might be revealed in psychological testing (Spero, 1982 Ungerleider
&Wellisch, 1979b), and while ex-cultists may even demonstrate transient ideas of reference
or influence (AFF, p. 22 Galanter, 1983a, p. 988), they still have legitimate reasons for
their fears.
Levine (1979) has confirmed that this is a real fear, that it takes one of two forms:
either it is impersonal (spiritual or religious) in nature, or personal .(and
physical). The former has to do with breaking the precepts of the religion, or
sinning it implies vague but powerful punishment from the deity or his
incarnation on earth. The latter represents fear of retribution at the hands of
cultists who have been betrayed. This fear occasionally prevents ex-members
from sharing any information about their former religious group. It is usually
irrationally based, but certainly has validity in some situations ...(P. 599).
Schwartz and Kaslow (1979) have simultaneously, though not as directly, differentiated
between supernatural horrors to come, e.g., ―doomed to be invaded by Satan,‖ and more
personal and physical punishment by the cult itself for any defection (p. 23).
Finally, in addition to fears of supernatural and physical retribution (with or without
accompanying nightmares), fears of going psychotic (cf. Spero‘s ―fear of being
overwhelmed‖, 1982, p. 341--which in some cases should be a legitimate concern for the
therapist Kirsch &Glass, 1977, p. 1257) and fears of being asked to explain. Spero (1977)
suggests that ―if there were fears and ambivalences and tendencies toward regression prior
to an adolescent‘s cult involvement, the deprogrammed youth experiences these ten-fold‖
(p. 338). With the reemergence of the old personality (stage two) will undoubtedly come all
the fears and conflicts which the regressive conversion had previously helped to repress.
Anger. The reacquisition of self-confidence which accompanies the reemergence of the
pre-cult personality (Goldbergs‘ stage two) almost always involves ―a sense of outrage,
indignation, and anger toward the cult‖ (AFF, P. 20) for having been duped, cheated, and
used. The Goldbergs said this often takes on the form of a crusade against the cult(s) (cf.
Langone, 1984, p. 72 Stoner &Parke, 1977, p. 425 and footnote 6 again), which Galanter
(1983a) believes sometimes develops into a genuine ―paranoid attitude toward the sect,
even to the point of compromised reality testing‖ (p. 988). It might also spark attempts to
rescue friends and family members still in the group (AFF, p. 70).
