Cultic Studies Journal, Vol. 6, No. 2, 1989, Page 82
confrontation played a central role in successful deprogrammings. Like the previous ones I
had observed, Ken's deprogramming lacked strong personal confrontations.
Affiliative behavior can be increased by introducing moderate levels of anxiety (Gerard &
Rabbie, 1961). Brian spoke of the “management of tension” which involves a “very artful
use of confrontation.” The deprogramming generated a certain level of tension, and the
cultist almost had to affiliate to obtain some relief. Brian noted that “the most successful
deprogrammers have a range ...they use what's necessary” to generate moderate levels of
anxiety. The use of guilt, however, was avoided. Instead, with Ken, the deprogrammers
quickly sensed that Ken had many suppressed doubts, and they constantly harked back to
these to generate tension.
Target of Conversation and Focus of Group Process
As a unique form of group process, Ken's deprogramming had two distinct modes
differentiated by the target of conversation.
The “Formal Deprogramming” mode. Throughout the deprogramming, there seemed to
be some clear differences in the group process. In the early deprogramming period (Days I
and 2), the deprogramming was clearly focused on Ken, with most conversation flowing to
and from Ken and the various deprogrammers present. During this period, there were very
few “lapses” into smaller, concurrent, and independent conversations. I have termed dim
periods the “Cultist-focused” (CF) or Formal Deprogramming mode.
The “Casual Deprogramming” mode. Later, as the deprogrammers became increasingly
more convinced of Ken's decision to exit the cult, the deprogrammers loosened up and the
conversation flowed more spontaneously. This loosening led to occasional subgroupings of
dyads and triads that talked amongst themselves, which allowed for more one-to-one
bonding. I have termed these periods the Subgroup-focused (SF) or Casual Deprogramming
mode.
Cultist vs. subgroup focus. Although the conversation always seemed to vacillate to some
degree between these two modes, during the pre-snap phase the time spent in Formal
Deprogramming was clearly greater than the time spent in Casual Deprogramming or,
CFSF (Cult Focus predominated over Subgroup Focus). Post-snap, I noted a reversal, with
SFCF. The exception to this rule was the introduction of a new deprogrammer (Dara),
which seemed to result in a reversion to Formal Deprogramming. Ken, who by this time had
become comfortable in the more loose SF mode, occasionally resisted Dara's attempts at
reformalizing the deprogramming.
Therapeutic Relationship and Counseling Process
The goal of any deprogramming is change, on both cognitive and behavioral levels. All
interactions between people involve influence and change, but therapeutic relationships
differ from other interactions in discernable ways. Ken's deprogramming met the six criteria
of therapeutic relationships as summarized by Marmor (1987):
Nature of the relationship. Ken's deprogramming was contingent upon the establishment
of rapport. His relationship with the deprogrammers was (eventually) based on trust,
empathy, and the belief that they would be supportive. As Rogers (1987) noted, decades of
psychotherapy research have repeatedly demonstrated the importance of empathy as a
change agent in therapeutic relationships, regardless of the therapists school of though. In
contrast to casual relationships, Ken was not expected to return empathy and support to the
deprogrammers.
Cognitive learning. A major goal of Ken's deprogramming was the imparting of new
information specifically aimed at giving him “an intelligible, meaningful, and rational
framework for understanding why and how his problem developed” (Marmor, 1987, p. 269).
Cultic Studies Journal, Vol. 6, No. 2, 1989, Page 83
A very significant portion of the deprogramming's content consisted of suppressed
information about ISKCON, new information about totalism and theories of coercive
persuasion. By virtue of their goal-directed questions and interpretations, the
deprogrammers, like therapists, presented Ken with a cognitive framework. His cult
conversion had been covertly coerced.
Operant conditioning. Like all change-oriented interactions, some of Ken's behaviors were
approved while others were disapproved. In this study, the amount of direct reinforcement
(as measured by the incidences of the codes “Agree” and “Disagree) was relatively minimal
however, the incidence of less direct reinforcement was substantially higher.
Modeling and identification. Social learning (the modeling of appropriate coping
strategies) is an important facet of the therapeutic relationship. Psychoanalytically-oriented
therapists use the term “identification” to describe the tendency of clients to begin to act,
feel, and think in ways that resemble their analysts. For Ken, self-disclosure was one
behavior that was repeatedly modeled. As the deprogramming progressed Ken began to
identify with his deprogrammers. Half-way through the deprogramming, he announced that
he would be interested in becoming a deprogrammer himself. (He eventually did, for about
a year.)
Suggestion and persuasion. Traditionally, counseling relationships tend to be less
directive than therapy relationships Ken's deprogramming involved a great deal of
persuasion and suggestion. Although there were few overt directives (as measured by an
“Orienting” code), suggestions tended to be ever-present in the background when they
were over they were often well-timed and highly incisive (as when Curt suggested that Ken
forgo chanting), if sparse.
Rehearsal and repetition. In therapy, rehearsing and repeating new behaviors aimed at
improved coping increase the likelihood that they will replace maladaptive behaviors and
helps the client to be more confident In Ken's deprogramming, the deprogrammers often
repeated key themes (e.g., ISKCON corruption, comparisons between ISKCON and other
totalistic movements) and the deprogrammee was continually encouraged to think (e.g., to
view his ISKCON experiences from the deprogrammers' perspective), interpret, explain,
view alternatives, and reminisce (eg., about his pre-cult past).
Chapter V
References
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Winston.
Bakken, T. (1985). Religious conversion and social evolution clarified. Similarities between
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Balch, R. (1980). Looking behind the scenes in a religious cult: Implications for the study of
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Bandler, R., &Grinder, J. (1975). Patterns of the hypnotic techniques of Milton Erickson,
M.D. (Volume 1). Cupertino, CA: Meta Publications.
Barker, E. (1984). The Making of a Moonie: Brainwashing or choice? New York -Basil Black-
well.
Beckford, J. (1985). Cult controversies: The societal response to the new religious
movements. London: Tavistock.
Beme, E. (1961). Transactional analysis in psychotherapy. New York: Grove.
Blackham, G. (1977). Counseling: Theory, process and practice. Belmont, CA: Wadsworth.
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