Cultic Studies Journal, Vol. 3, No. 2, 1986 Page 89
Kaplan, R. E. (1986). Openness passe? Human Relations, 39, 229-243. The openness movement
that started in the 1940‘s with the T-group (encounter group, sensitivity training) has lost
much of its momentum and become so discredited in its pure form, due to excesses and
abuses, that such groups in their original form are shunned. The author discusses the place
of openness in organizations.
Levin, J. S. &Coreil, J. (1986). New Age healing in the United States. Social Science and
Medicine, 23, 889-897. Conceptual overview of the phenomenon drawing on
diverse sources to define ―New Age‖ and then to present medical, spiritual, and socio-
cultural developments that explain the rise of such healing. A comprehensive review of
more than a dozen schemata of healers, healing, and medical systems fails to provide
a satisfactory classification of New Age healing. A typology based on data concerning 81
healing systems is inductively generated to reveal three general modes: mental or
physical self-betterment, esoteric teachings, and contemplative practice, with
emphasis, respectively, on body, mind, and soul.
Lewis, J. R. (1986). Reconstructing the cult experience — Post-involvement attitudes as a
function of mode of exit and post-involvement socialization. Sociological Analysis, 47,
151-159.
Mauss, A. L. (1986). Mormonism — The story of a new religious tradition. Review of Religious
Research, 27, 375-377.
McCoy, W. K. (1986). Book review of New religious movements in the United States and
Canada —A critical assessment and annotated bibliography, by D. Choquette. Religion
Quarterly, 25, 399-400.
McMahon, T. F. (1986). Creed, cult, code, and business ethics. Journal of Business Ethics, 6,
453-453.
Moffat, L. R. (1986). Moonies‘ blues. The New Republic, 196, 6.
O‘Halloran, J. P. et al. (1985). Hormonal control in a state of decreased activation:
Potentiation of arginine vasopressin secretion. Physiology &Behavior, 35, 591-595.
Investigation to see if long-term practice of Transcendental Meditation is
associated with altered secretion of arginine vasopressin (AVP). Elevation of the
secretion was noticed in six long-term meditators, and not in the control group of
six. Elevation was not accompanied by plasma osmolality. Ordinary eyes-closed
rest by non- meditators was associated with normal plasma AVP concentration.
Galvanic skin resistance increased during both TM and rest, but more during TM.
Other measures of activation indicated marked relaxation in association with TM, and
indicated that neither stress nor the operation of the other usual homeostatic control
mechanisms was responsible for elevated AVP in meditators. It is speculated that
the apparently unique mechanism of TM- .induced AVP secretion may be more
specifically related to the behavioral effects of meditation.
Painter, S. L. &Dutton, D. (1985). Patterns of emotional bonding in battered women:
Traumatic Bonding. Special issue: Women in groups and aggression against women.
International Journal of Women‟s Studies, 8, 363-375. A battered woman‘s decision to
return to a battering relationship should not be seen as masochism or a personality
defect but as the result of a traumatically- based bond with the batterer similar to the
bond between captive and hostage of an unequal power relationship and the alternation
of abusive and more positive social behavior. Data based on interviews with twelve
battered women support the notion of traumatic bonding.
Paloutzian, R. F. (1986). Book review of Glossolalia — Behavioral science perspectives on
speaking in tongues, by H. N. Malony &A. A. Lovekin. Journal of Psychology and
Theology, 14, 342-343.
Poling, T. H. (1986). Converson to ISKCON: Familial antecendents. Paper given at the
―Psychologists Interested in Religious Issues‖ program of the American Psychological
Association convention, August 22-26, in Washington, D. C.
Kaplan, R. E. (1986). Openness passe? Human Relations, 39, 229-243. The openness movement
that started in the 1940‘s with the T-group (encounter group, sensitivity training) has lost
much of its momentum and become so discredited in its pure form, due to excesses and
abuses, that such groups in their original form are shunned. The author discusses the place
of openness in organizations.
Levin, J. S. &Coreil, J. (1986). New Age healing in the United States. Social Science and
Medicine, 23, 889-897. Conceptual overview of the phenomenon drawing on
diverse sources to define ―New Age‖ and then to present medical, spiritual, and socio-
cultural developments that explain the rise of such healing. A comprehensive review of
more than a dozen schemata of healers, healing, and medical systems fails to provide
a satisfactory classification of New Age healing. A typology based on data concerning 81
healing systems is inductively generated to reveal three general modes: mental or
physical self-betterment, esoteric teachings, and contemplative practice, with
emphasis, respectively, on body, mind, and soul.
Lewis, J. R. (1986). Reconstructing the cult experience — Post-involvement attitudes as a
function of mode of exit and post-involvement socialization. Sociological Analysis, 47,
151-159.
Mauss, A. L. (1986). Mormonism — The story of a new religious tradition. Review of Religious
Research, 27, 375-377.
McCoy, W. K. (1986). Book review of New religious movements in the United States and
Canada —A critical assessment and annotated bibliography, by D. Choquette. Religion
Quarterly, 25, 399-400.
McMahon, T. F. (1986). Creed, cult, code, and business ethics. Journal of Business Ethics, 6,
453-453.
Moffat, L. R. (1986). Moonies‘ blues. The New Republic, 196, 6.
O‘Halloran, J. P. et al. (1985). Hormonal control in a state of decreased activation:
Potentiation of arginine vasopressin secretion. Physiology &Behavior, 35, 591-595.
Investigation to see if long-term practice of Transcendental Meditation is
associated with altered secretion of arginine vasopressin (AVP). Elevation of the
secretion was noticed in six long-term meditators, and not in the control group of
six. Elevation was not accompanied by plasma osmolality. Ordinary eyes-closed
rest by non- meditators was associated with normal plasma AVP concentration.
Galvanic skin resistance increased during both TM and rest, but more during TM.
Other measures of activation indicated marked relaxation in association with TM, and
indicated that neither stress nor the operation of the other usual homeostatic control
mechanisms was responsible for elevated AVP in meditators. It is speculated that
the apparently unique mechanism of TM- .induced AVP secretion may be more
specifically related to the behavioral effects of meditation.
Painter, S. L. &Dutton, D. (1985). Patterns of emotional bonding in battered women:
Traumatic Bonding. Special issue: Women in groups and aggression against women.
International Journal of Women‟s Studies, 8, 363-375. A battered woman‘s decision to
return to a battering relationship should not be seen as masochism or a personality
defect but as the result of a traumatically- based bond with the batterer similar to the
bond between captive and hostage of an unequal power relationship and the alternation
of abusive and more positive social behavior. Data based on interviews with twelve
battered women support the notion of traumatic bonding.
Paloutzian, R. F. (1986). Book review of Glossolalia — Behavioral science perspectives on
speaking in tongues, by H. N. Malony &A. A. Lovekin. Journal of Psychology and
Theology, 14, 342-343.
Poling, T. H. (1986). Converson to ISKCON: Familial antecendents. Paper given at the
―Psychologists Interested in Religious Issues‖ program of the American Psychological
Association convention, August 22-26, in Washington, D. C.
