Cultic Studies Journal, Vol. 2 No. 1 1985, Page 50
version of the meditation technique In ways that in our opinion may impair their members
ability to think‖ (p. 176 cf. both notions echoed again and again in the literature: AFF
Carr, 1981 Clark, 1979a, 1979b Enroth, 1977, 1979 Galper in Aversa, 1976 Pruyser,
1977 Schwartz &Zemel, 1980 Singer, 1979 Spero, 1977, 1980, 1982).
(Note 3). Goleman (1977) who analyzed The varieties of the meditative experience,
concluded that all types ―share a basic unity in their methods and goals,‖ which I
understand to mean an anti-thought bias, a bias which he also attributes to the historical
Christian hesychasm type of meditation as well (p. 57). Nonetheless, despite his insinuation
that all forms of ―Christian‖ meditation are (also) of this ―mind-emptying‖ nature, the
Biblical concept of meditation would directly contradict this idea, since Biblically meditation
is thought (of a concept, object, or Person) -a form of contemplative reflection (cf. Psalm
1:2 46 10 Isaiah 26.3 David Ray‘s The art of Christian meditation, 1977).
(Note 4). By far the largest number of ex-cultists the author has counseled in the Texas
area have come out of an ―ultra-charismatic‖ group which definitely utilized both tongues
and deliverance rituals to induce a dissociative state and promote compliance in its
followers. These ―demons,‖ in the author‘s opinion, had no genuine basis in reality apart
from the group‘s calling attention to them, i.e., making them up in order to manipulate their
members.
(Note 5). This difference between the Goldbergs (1982) seeing a frequent anti-cult crusade
in ex-cultists during stage two and Spero (1982) seeing this anti-cult crusade protest or an
anomic vacuum probably reflects either the difference in treatment or pretreatment
utilization of traditional deprogramming. Spero used 3 to 4 times a week, long-term,
individual psychotherapy, the Goldbergs voluntary, once a month supportive group therapy
with the usual influence of a peer group particularly outraged at cults. The Goldbergs‘ clients
all had previous deprogramming, while none of Spero‘s clients had (as his treatment took its
place). Consequently, the Goldberg‘s clients probably heard anti-cult, mind control theories
much more frequently, sooner, and via the negative emotional media of peers than did
Spero‘s clients. Spero made a point not to challenge the cultic beliefs (pp. 335, 340) and his
approach resulted in fewer anti-cult crusades (cf. Beckford, 1978, ―people who have
withdrawn from the Unification Church without being deprogrammed in any obvious way do
not usually adopt a fervently hostile attitude towards it,‖ p. 113).
(Note 6). Beahrs (1982) differentiated splitting from repression by referring to splitting as
having ―vertical‖ amnesic barriers which separate two contemporaneous phenomena, while
the repressive ―horizontal‖ barriers keep from the conscious mind historical
data/experiences (pp. 53-68).
(Note 7). For a more detailed analysis of the differentiation between shame and guilt, see
Ash (1983) Levin (1967) Lewis (1974) Lynd (1958) and Piers and Singer (1953/1971).
References
Allison, J. (1977). Recent empirical studies of religious conversion experiences. Pastoral
Psychology, L7(8), 21-27 29-34.
American Psychiatric Association (1980). Quick reference to the diagnostic criteria from
diagnostic and statistical manual of mental disorders, third edition. Washington, D.C.
Anthony, D., Robbins, T., McCarthy, (1980). Legitimizing repression. Society, March/April,
pp. 39-42.
Appel, W. (1983). Cults in America: Programmed for paradise. New York: Holt, Rinehart &
Winston.
version of the meditation technique In ways that in our opinion may impair their members
ability to think‖ (p. 176 cf. both notions echoed again and again in the literature: AFF
Carr, 1981 Clark, 1979a, 1979b Enroth, 1977, 1979 Galper in Aversa, 1976 Pruyser,
1977 Schwartz &Zemel, 1980 Singer, 1979 Spero, 1977, 1980, 1982).
(Note 3). Goleman (1977) who analyzed The varieties of the meditative experience,
concluded that all types ―share a basic unity in their methods and goals,‖ which I
understand to mean an anti-thought bias, a bias which he also attributes to the historical
Christian hesychasm type of meditation as well (p. 57). Nonetheless, despite his insinuation
that all forms of ―Christian‖ meditation are (also) of this ―mind-emptying‖ nature, the
Biblical concept of meditation would directly contradict this idea, since Biblically meditation
is thought (of a concept, object, or Person) -a form of contemplative reflection (cf. Psalm
1:2 46 10 Isaiah 26.3 David Ray‘s The art of Christian meditation, 1977).
(Note 4). By far the largest number of ex-cultists the author has counseled in the Texas
area have come out of an ―ultra-charismatic‖ group which definitely utilized both tongues
and deliverance rituals to induce a dissociative state and promote compliance in its
followers. These ―demons,‖ in the author‘s opinion, had no genuine basis in reality apart
from the group‘s calling attention to them, i.e., making them up in order to manipulate their
members.
(Note 5). This difference between the Goldbergs (1982) seeing a frequent anti-cult crusade
in ex-cultists during stage two and Spero (1982) seeing this anti-cult crusade protest or an
anomic vacuum probably reflects either the difference in treatment or pretreatment
utilization of traditional deprogramming. Spero used 3 to 4 times a week, long-term,
individual psychotherapy, the Goldbergs voluntary, once a month supportive group therapy
with the usual influence of a peer group particularly outraged at cults. The Goldbergs‘ clients
all had previous deprogramming, while none of Spero‘s clients had (as his treatment took its
place). Consequently, the Goldberg‘s clients probably heard anti-cult, mind control theories
much more frequently, sooner, and via the negative emotional media of peers than did
Spero‘s clients. Spero made a point not to challenge the cultic beliefs (pp. 335, 340) and his
approach resulted in fewer anti-cult crusades (cf. Beckford, 1978, ―people who have
withdrawn from the Unification Church without being deprogrammed in any obvious way do
not usually adopt a fervently hostile attitude towards it,‖ p. 113).
(Note 6). Beahrs (1982) differentiated splitting from repression by referring to splitting as
having ―vertical‖ amnesic barriers which separate two contemporaneous phenomena, while
the repressive ―horizontal‖ barriers keep from the conscious mind historical
data/experiences (pp. 53-68).
(Note 7). For a more detailed analysis of the differentiation between shame and guilt, see
Ash (1983) Levin (1967) Lewis (1974) Lynd (1958) and Piers and Singer (1953/1971).
References
Allison, J. (1977). Recent empirical studies of religious conversion experiences. Pastoral
Psychology, L7(8), 21-27 29-34.
American Psychiatric Association (1980). Quick reference to the diagnostic criteria from
diagnostic and statistical manual of mental disorders, third edition. Washington, D.C.
Anthony, D., Robbins, T., McCarthy, (1980). Legitimizing repression. Society, March/April,
pp. 39-42.
Appel, W. (1983). Cults in America: Programmed for paradise. New York: Holt, Rinehart &
Winston.
