Cultic Studies Journal, Vol. 5, No. 1 1988 Page 122
theories and research related to biological, psychological, and social capacities — called ―hidden
human reserves‖ in USSR and ―human potential‖ in US — which allow individuals to engage in
personally and culturally valuable behavior. These capacities were investigated in association
with concepts of imagery, self-regulation, hypnosis, accelerated learning, creativity, and
imagination.
Krippner, S. (1985). Soviet and American perspectives on hidden reserves and human potentials.
93rd Annual Convention of the American Psychological Association: The concept of human
potential in the Us and the USSR. Journal of Humanistic Psychology, 26(4), 84-97. Examines
biological, psychological, and social capacities — called ―hidden human reserves‖ in USSR and
―human potential‖ in US — which allow individuals to engage in valuable behavior. Investigated
in association with concepts of imagery, self-regulation, hypnosis, accelerated learning,
creativity, and imagination. Biological predisposition, cultural background, and life experience
said to combine to produce capacity for development. Discusses practical applications for healing,
sports, language learning, creative problem solving, and psychotherapy.
Lalich, J. (1988). Leninism as cult. Socialist Review, 18(1), 163-164.
Landsborough, D. (1987). St. Paul and temporal lobe epilepsy. Journal of Neurology,
Neurosurgery &Psychiatry, 50(6), 659-664. Suggests a neurological origin for the visions
of St. Paul, and discusses his physical state at the time of the ecstatic experiences that led to
his conversion. Postulates that both were manifestations of temporal lobe epilepsy, with
occasional grand mal attacks accounting for his ―thorn in the flesh.‖
Langone, M.D. (1986). Cultism and American culture. Cultic Studies Journal, 3(2), 157-172.
Contends that American culture rests on 6 fundamental values, and that cults, with their
subjective/magical philosophy, conflict with wider culture and tend to reject those values,
generating outrage. Situation challenges open culture as to how to protect itself against
influence of cults without becoming repressive. Concludes that successfully meeting
challenge necessitates cultural revitalization that recognizes need to conserve as well as change.
Lenfestey, J.P. (1988). A new age perspective. New Republic, 198(9), 6.
Levin, J.S., &Coreil, J. (1986). ―New age‖ healing in the U.S. Social Science &Medicine, 23(9),
889-897. Provides conceptual overview of ―New Age‖ and its healing concepts. Defines New Age
and discusses medical, spiritual, and sociological developments responsible for rise of New Age
healing in U.S. Typology of New Age healing was inductively generated from source materials on
81 healing systems. Found three general modes: mental or physical self- betterment, esoteric
teachings, and contemplative practice.
Lieberman, M.A. (1987). Effects of large group awareness training on participants' psychiatric
status. American Journal of Psychiatry, 144(4), 460464. Studies evaluated impact of group
awareness training (GAT) on psychiatric status. Participants in Lifespring and another GAT
course were studied via observation, rating scales, and peer-nomination procedure. Findings do
not show that programs were risky, even when subjects with previous pathology were
considered. Negative effects in initial study were not viewed as causing psychiatric casualties.
Loewenthal, K. (1986). Factors affecting religious commitment. Journal of Social Psychology,
126(1), 121-123. Religious commitment of 70 undergraduates previously classified as
religious and nonreligious was analyzed. Results show that subjects explained religiosity in
relation to purpose, security, and upbringing. Nonreligious preferred explanations such as
brainwashing, unquestioning attitude, need for security, while religious preferred explanations
involving inspirational experience.
Lundergaard, K.A. (1986). Hare Krishna community: Personality and life-style differences between
the male and female members. Dissertation Abstracts International, 47(3-B), 1329-1330.
Martin, F.H. (Buddy) (1987). Multiplying Ministries. Houston: Memorial Church of Christ.
Matheson, G. (1986). Hypnotic aspects of spiritual experience. Pastoral Psychology, 35(2), 104-
119. Hypnosis is presented as a concept, process, and perspective from which to view spiritual
experiences, which are seen as internally based events noticeably similar to the
characteristics of self- hypnosis. Biblical accounts, mysticism, contemplation, and the
Jungian collective unconscious are considered.
theories and research related to biological, psychological, and social capacities — called ―hidden
human reserves‖ in USSR and ―human potential‖ in US — which allow individuals to engage in
personally and culturally valuable behavior. These capacities were investigated in association
with concepts of imagery, self-regulation, hypnosis, accelerated learning, creativity, and
imagination.
Krippner, S. (1985). Soviet and American perspectives on hidden reserves and human potentials.
93rd Annual Convention of the American Psychological Association: The concept of human
potential in the Us and the USSR. Journal of Humanistic Psychology, 26(4), 84-97. Examines
biological, psychological, and social capacities — called ―hidden human reserves‖ in USSR and
―human potential‖ in US — which allow individuals to engage in valuable behavior. Investigated
in association with concepts of imagery, self-regulation, hypnosis, accelerated learning,
creativity, and imagination. Biological predisposition, cultural background, and life experience
said to combine to produce capacity for development. Discusses practical applications for healing,
sports, language learning, creative problem solving, and psychotherapy.
Lalich, J. (1988). Leninism as cult. Socialist Review, 18(1), 163-164.
Landsborough, D. (1987). St. Paul and temporal lobe epilepsy. Journal of Neurology,
Neurosurgery &Psychiatry, 50(6), 659-664. Suggests a neurological origin for the visions
of St. Paul, and discusses his physical state at the time of the ecstatic experiences that led to
his conversion. Postulates that both were manifestations of temporal lobe epilepsy, with
occasional grand mal attacks accounting for his ―thorn in the flesh.‖
Langone, M.D. (1986). Cultism and American culture. Cultic Studies Journal, 3(2), 157-172.
Contends that American culture rests on 6 fundamental values, and that cults, with their
subjective/magical philosophy, conflict with wider culture and tend to reject those values,
generating outrage. Situation challenges open culture as to how to protect itself against
influence of cults without becoming repressive. Concludes that successfully meeting
challenge necessitates cultural revitalization that recognizes need to conserve as well as change.
Lenfestey, J.P. (1988). A new age perspective. New Republic, 198(9), 6.
Levin, J.S., &Coreil, J. (1986). ―New age‖ healing in the U.S. Social Science &Medicine, 23(9),
889-897. Provides conceptual overview of ―New Age‖ and its healing concepts. Defines New Age
and discusses medical, spiritual, and sociological developments responsible for rise of New Age
healing in U.S. Typology of New Age healing was inductively generated from source materials on
81 healing systems. Found three general modes: mental or physical self- betterment, esoteric
teachings, and contemplative practice.
Lieberman, M.A. (1987). Effects of large group awareness training on participants' psychiatric
status. American Journal of Psychiatry, 144(4), 460464. Studies evaluated impact of group
awareness training (GAT) on psychiatric status. Participants in Lifespring and another GAT
course were studied via observation, rating scales, and peer-nomination procedure. Findings do
not show that programs were risky, even when subjects with previous pathology were
considered. Negative effects in initial study were not viewed as causing psychiatric casualties.
Loewenthal, K. (1986). Factors affecting religious commitment. Journal of Social Psychology,
126(1), 121-123. Religious commitment of 70 undergraduates previously classified as
religious and nonreligious was analyzed. Results show that subjects explained religiosity in
relation to purpose, security, and upbringing. Nonreligious preferred explanations such as
brainwashing, unquestioning attitude, need for security, while religious preferred explanations
involving inspirational experience.
Lundergaard, K.A. (1986). Hare Krishna community: Personality and life-style differences between
the male and female members. Dissertation Abstracts International, 47(3-B), 1329-1330.
Martin, F.H. (Buddy) (1987). Multiplying Ministries. Houston: Memorial Church of Christ.
Matheson, G. (1986). Hypnotic aspects of spiritual experience. Pastoral Psychology, 35(2), 104-
119. Hypnosis is presented as a concept, process, and perspective from which to view spiritual
experiences, which are seen as internally based events noticeably similar to the
characteristics of self- hypnosis. Biblical accounts, mysticism, contemplation, and the
Jungian collective unconscious are considered.
