Cultic Studies Journal, Vol. 3, No. 2, 1986 Page 90
Ragsdale, J. D. &Durham, K. R. (1986). Audience response to religious fear appeals. Review of
Religious Research, 28, 40-50.
Regan, D. (1986). Book review of Cult controversies — The societal responses to the new
Religious movements, by J. Beckford. Contemporary Sociology, A Journal of Reviews,
15, 647-648.
Ross, M. W. (1985). Mental health in Hare Krishna devotees: A longitudinal study. American
Journal of Psychiatry, 5, 65-67. 25 Krishna devotees, out of 42 who took the Minnesota
Multiphasic Personality Inventory (MMPI) in 1979 as part of the author‘s previous study
(see PA, 70:55 15), were retested after four years. Results indicate seven changes in
personality profile, all but one of which (increased anxiety) in a positive direction. All
responses were in the normal range. It was concluded that long-term membership in the
Hare Krishna movement had a general beneficial rather than detrimental effect within the
sample.
Ryan, W. B. (1986). Western mysticism: A paradigm for adult individuation. Dissertation Abstracts
International, 46, 3229.
Schwartz, K. M. (1986). The meaning of cults in treatment of late adolescent issues. Adolescent
Psychiatry, 13, 188-200.
Sebald, H. (1986). New Age romanticism: The quest for an alternative lifestyle as a force of
social change. Humboldt Journal of Social Relations, 11, 106127. Proposes that the
romantic ideals stemming from the anti-war counterculture of the 1960‘s and 1970‘s in
reaction to industrialization has metamorphosed into a New Age romanticism
characterized by a distrust of science, objectivity, and realism, and an embracing of the
irrational, supernatural, and occult. Symptoms of this romanticism can be seen in new
Western approaches to technology, medicine, economics, religion, spiritualism, and
societal values. Four reaction types among scientists and academics confronting New Age
romanticists (joiner, hoaxer, resister, and explorer) are described.
Shepherd, G. (1986). Book review of Mormonism — The story of a new religious tradition, by
J. Shipps. Sociological Analysis, 47, 270-272.
Straus, R. (1986). Scientology ethics — Deviance, identity, and social control in a cult-like social
world. Symbolic Interaction, 9, 67-82.
Tomalty, R. L. (1986). Human potential seminars for senior adults in a community college
setting: An assessment of growth in self-actualization. Dissertation Abstracts
International, 46, 1840-1841.
Ullman, C. (1986). Psychological well-being among converts in four religious groups. Paper given at
the Psychologists Interested in Religious Issues program of the American Psychological
Association convention, August 2226, Washington, D. C.
Update: A Quarterly Journal on the New Religious Movements (September, 1986).
Hexham, I. Yoga, UFO‘s, and cult membership.
Palmer, S. J. Purity and danger in the Rajneesh movement.
Aagard, J., &O‘Connor, T. Neil Duddy and the peculiar teachings of Witness Lee.
Lane, D. C. The paradox of Da Free John (Part 2).
O‘Connor, T. LWF/WCC consultation on the new religious movements.
Mbon, F. M. The white man and African spiritual leadership: Conflicting opinions in teachings
of the Brotherhood of the Cross and the Star.
Carmichael, C. W., Conway, F., Siegelman, J. &Coggins, J. Information disease: Effects of
covert induction and deprogramming. (Appendix of an article omitted in the June 1986
issue.)
Update: A Quarterly Journal on the New Religious Movements. (December, 1986).
Palmer, S. J. Community and commitment in the Rajneesh Foundation. Documenta: Sects or
new religious movements: Pastoral challenge. A report from the Vatican.
WCC/WLF consultation on new religious movements at the Free University of Amsterdam,
1986.
O‘Connor, T. Be conscious!
Ragsdale, J. D. &Durham, K. R. (1986). Audience response to religious fear appeals. Review of
Religious Research, 28, 40-50.
Regan, D. (1986). Book review of Cult controversies — The societal responses to the new
Religious movements, by J. Beckford. Contemporary Sociology, A Journal of Reviews,
15, 647-648.
Ross, M. W. (1985). Mental health in Hare Krishna devotees: A longitudinal study. American
Journal of Psychiatry, 5, 65-67. 25 Krishna devotees, out of 42 who took the Minnesota
Multiphasic Personality Inventory (MMPI) in 1979 as part of the author‘s previous study
(see PA, 70:55 15), were retested after four years. Results indicate seven changes in
personality profile, all but one of which (increased anxiety) in a positive direction. All
responses were in the normal range. It was concluded that long-term membership in the
Hare Krishna movement had a general beneficial rather than detrimental effect within the
sample.
Ryan, W. B. (1986). Western mysticism: A paradigm for adult individuation. Dissertation Abstracts
International, 46, 3229.
Schwartz, K. M. (1986). The meaning of cults in treatment of late adolescent issues. Adolescent
Psychiatry, 13, 188-200.
Sebald, H. (1986). New Age romanticism: The quest for an alternative lifestyle as a force of
social change. Humboldt Journal of Social Relations, 11, 106127. Proposes that the
romantic ideals stemming from the anti-war counterculture of the 1960‘s and 1970‘s in
reaction to industrialization has metamorphosed into a New Age romanticism
characterized by a distrust of science, objectivity, and realism, and an embracing of the
irrational, supernatural, and occult. Symptoms of this romanticism can be seen in new
Western approaches to technology, medicine, economics, religion, spiritualism, and
societal values. Four reaction types among scientists and academics confronting New Age
romanticists (joiner, hoaxer, resister, and explorer) are described.
Shepherd, G. (1986). Book review of Mormonism — The story of a new religious tradition, by
J. Shipps. Sociological Analysis, 47, 270-272.
Straus, R. (1986). Scientology ethics — Deviance, identity, and social control in a cult-like social
world. Symbolic Interaction, 9, 67-82.
Tomalty, R. L. (1986). Human potential seminars for senior adults in a community college
setting: An assessment of growth in self-actualization. Dissertation Abstracts
International, 46, 1840-1841.
Ullman, C. (1986). Psychological well-being among converts in four religious groups. Paper given at
the Psychologists Interested in Religious Issues program of the American Psychological
Association convention, August 2226, Washington, D. C.
Update: A Quarterly Journal on the New Religious Movements (September, 1986).
Hexham, I. Yoga, UFO‘s, and cult membership.
Palmer, S. J. Purity and danger in the Rajneesh movement.
Aagard, J., &O‘Connor, T. Neil Duddy and the peculiar teachings of Witness Lee.
Lane, D. C. The paradox of Da Free John (Part 2).
O‘Connor, T. LWF/WCC consultation on the new religious movements.
Mbon, F. M. The white man and African spiritual leadership: Conflicting opinions in teachings
of the Brotherhood of the Cross and the Star.
Carmichael, C. W., Conway, F., Siegelman, J. &Coggins, J. Information disease: Effects of
covert induction and deprogramming. (Appendix of an article omitted in the June 1986
issue.)
Update: A Quarterly Journal on the New Religious Movements. (December, 1986).
Palmer, S. J. Community and commitment in the Rajneesh Foundation. Documenta: Sects or
new religious movements: Pastoral challenge. A report from the Vatican.
WCC/WLF consultation on new religious movements at the Free University of Amsterdam,
1986.
O‘Connor, T. Be conscious!
