Cultic Studies Journal, Vol. 6, No. 2, 1989, Page 21
Rudin and Rudin (1980) also described deprogramming as a process that “consists of asking
probing questions to shake the cult member‟s beliefs and then confronting him with the
duplicity and contradictions of the cult‟s doctrines” (p.122). Randy Heller (1982), author of
a deprogramming manual, echoed this emphasis on the cognitive realm in deconverting
cultists he called deprogramming a “communication process that can be best described by
one work – dialectics” (p. 54). Deprogramming “is not used to pronounce truth” [i.e., the
deprogrammer‟s truth] but is used instead “to seek fallacy…It causes a person to think” (p.
131). Heller distinguished between the deprogramming “event” (which may or may not
include “snatching”) and the deprogramming “process,” which he defined as “a type of
dialogue” (p. 131) and “a verbal form of communication that uses conversation, non-
directive counseling, journalistic presentation, dialectics, and cognitive therapy” (p.99).
During a deprogramming, the parties involved may talk about many things, including
“topics of sports, current events, old memories, or the things that people talk about in
everyday conversation” (p. 129).
Kevin Garvey, a well-known, full-time deprogrammer and exit-counselor described
deconversion (Garvey, 1988) as a four-step process that, for the cultist, begins with (1)
hostility, then moves toward (2) questioning and (3) volunteering of information, and ends
with (4) making connections. In Garvey‟s view, once the exit-counselor or deprogrammer
has won the cultist‟s respect (if not his or her trust), the conversation moves past initial
hostility into a period of prolonged, mutual questioning. Progress at this point can be seen
when the cultist begins to engage in “secondary questioning,” when one question leads to
several more questions. Soon thereafter, the cultist begins to volunteer information, which
according to Garvey involves the “cultist sharing his own information that confirms and
connects to the exit counselor‟s information.” Finally, the cultist begins to make connections
between the various materials and facts that have been presented, and active analyzing is
present on an emotional level, this leads to “great excitement.” Garvey‟s approach
emphasizes the cognitive and information-processing aspects of deprogramming, and
acknowledges the emotionally-charged experience of making personally meaningful
connections he believes it is at this point that the cultist has broken the “tape loop” of cult
dogma.
Ross and Langone (1988) defined deprogramming as the process of “providing information
and emotional support intended to generate questions, doubts, and critical thinking about
the cult” (p.65). The cultist and the deprogrammers, according to psychiatrist john Clark
and his associates (Clark et al., 1981), “spend several intense days discussing the cult‟s
doctrines and practices, especially its coercively manipulative methods of bringing about
and maintaining conversion to the cult‟s way.” Again, cognitive change and intervention are
emphasized: “The goal of deprogramming is to put the convert back in touch with his pre-
cult beliefs, values, and goals, and to help him re-establish the capacity to think
independently and critically…” (Clark et al, 1981, p.63). To produce this change,
deprogrammers resort to a “more directive procedure than is usually considered acceptable”
by most mental health professionals (Clark et al., 1981, p.64)
In contrast to Patrick‟s confrontational approach, former full-time deprogrammer Galen
Kelly described deprogramming to sociologist Willa Apel (1983) as “evolutionary.”
Deprogrammers, he stated, must focus on building rapport in order to “overcome the initial
hostility and fear on the part of the [cultist]” and “elicit his cooperation and rapport.” While
establishing rapport, deprogrammers “impart factual information” that can be broken down
into three categories: general information about cults, information about the “science of
mind control,” and theology (Appel, 1983, p. 149). In the second phase of the
deprogramming, the cultist is taken to visit various mental health experts and clergy who
“explain the nature of mind control and psychological manipulation used by cults,” and
“reveal the flaws in cult teachings and the discrepancies between the cult theology” and the
Rudin and Rudin (1980) also described deprogramming as a process that “consists of asking
probing questions to shake the cult member‟s beliefs and then confronting him with the
duplicity and contradictions of the cult‟s doctrines” (p.122). Randy Heller (1982), author of
a deprogramming manual, echoed this emphasis on the cognitive realm in deconverting
cultists he called deprogramming a “communication process that can be best described by
one work – dialectics” (p. 54). Deprogramming “is not used to pronounce truth” [i.e., the
deprogrammer‟s truth] but is used instead “to seek fallacy…It causes a person to think” (p.
131). Heller distinguished between the deprogramming “event” (which may or may not
include “snatching”) and the deprogramming “process,” which he defined as “a type of
dialogue” (p. 131) and “a verbal form of communication that uses conversation, non-
directive counseling, journalistic presentation, dialectics, and cognitive therapy” (p.99).
During a deprogramming, the parties involved may talk about many things, including
“topics of sports, current events, old memories, or the things that people talk about in
everyday conversation” (p. 129).
Kevin Garvey, a well-known, full-time deprogrammer and exit-counselor described
deconversion (Garvey, 1988) as a four-step process that, for the cultist, begins with (1)
hostility, then moves toward (2) questioning and (3) volunteering of information, and ends
with (4) making connections. In Garvey‟s view, once the exit-counselor or deprogrammer
has won the cultist‟s respect (if not his or her trust), the conversation moves past initial
hostility into a period of prolonged, mutual questioning. Progress at this point can be seen
when the cultist begins to engage in “secondary questioning,” when one question leads to
several more questions. Soon thereafter, the cultist begins to volunteer information, which
according to Garvey involves the “cultist sharing his own information that confirms and
connects to the exit counselor‟s information.” Finally, the cultist begins to make connections
between the various materials and facts that have been presented, and active analyzing is
present on an emotional level, this leads to “great excitement.” Garvey‟s approach
emphasizes the cognitive and information-processing aspects of deprogramming, and
acknowledges the emotionally-charged experience of making personally meaningful
connections he believes it is at this point that the cultist has broken the “tape loop” of cult
dogma.
Ross and Langone (1988) defined deprogramming as the process of “providing information
and emotional support intended to generate questions, doubts, and critical thinking about
the cult” (p.65). The cultist and the deprogrammers, according to psychiatrist john Clark
and his associates (Clark et al., 1981), “spend several intense days discussing the cult‟s
doctrines and practices, especially its coercively manipulative methods of bringing about
and maintaining conversion to the cult‟s way.” Again, cognitive change and intervention are
emphasized: “The goal of deprogramming is to put the convert back in touch with his pre-
cult beliefs, values, and goals, and to help him re-establish the capacity to think
independently and critically…” (Clark et al, 1981, p.63). To produce this change,
deprogrammers resort to a “more directive procedure than is usually considered acceptable”
by most mental health professionals (Clark et al., 1981, p.64)
In contrast to Patrick‟s confrontational approach, former full-time deprogrammer Galen
Kelly described deprogramming to sociologist Willa Apel (1983) as “evolutionary.”
Deprogrammers, he stated, must focus on building rapport in order to “overcome the initial
hostility and fear on the part of the [cultist]” and “elicit his cooperation and rapport.” While
establishing rapport, deprogrammers “impart factual information” that can be broken down
into three categories: general information about cults, information about the “science of
mind control,” and theology (Appel, 1983, p. 149). In the second phase of the
deprogramming, the cultist is taken to visit various mental health experts and clergy who
“explain the nature of mind control and psychological manipulation used by cults,” and
“reveal the flaws in cult teachings and the discrepancies between the cult theology” and the
