Cultic Studies Journal, Vol. 9, No. 1, 1992, Page 57
members is invaluable and is often regarded as essential for the return to normal life.
Obviously, medical interventions are needed also, such as hospital supervision during a crisis
with the risk of suicide.
The Risk of Relapse
It is common that individuals who have recently left the movement swing between attempts
to free themselves and the temptation to return to the group. This “floating” phenomenon is
comparable to a detoxified addict’s craving for narcotics in certain situations, such as the sight
of needles, with the risk of relapse. In the same way, an ex-member runs the risk of returning
to the movement if he meets old cult friends or participates in a service. It is not uncommon
that members of the movement seek out individuals who are on the way out of the group
and, through loving treatment (“love bombing”), try to entice these members to return to the
fold.
There may be risk of relapse for a long time after the association ends. The more
wholehearted the engagement in the movement’s message and in the leader, the more
difficult it seems to be for a person to leave the group. Often this results in an identity crisis.
Vulnerability is great when former social ties are severed. The time immediately after
breaking with the group carries the risk of social isolation. In addition, there is the anxiety
that maybe Word of Life is right after all and the world outside is wrong. The temptation to
return to the familiar world of the movement is great during these moments.
Often it is difficult for the former member to resume studies that were interrupted several
years previous to involvement with the group. One’s self-esteem has been damaged one
feels deceived and manipulated. It may take years before ex-members can feel that they
have overcome the influence of the movement.
Conclusion
There have been speculations whether certain personality traits lead individuals to be drawn
to cults. According to Margaret Singer (1987), just about anybody can join a cult. However,
often it happens during a time of vulnerability in the person’s life.
We regard the long-term prognosis of ex-members of the cult discussed here as good. Most
have been able to resume their studies, employment, and normal social relations with
parents, siblings, and others. Also we have been able to notice that their self-confidence has
returned gradually and that regression and cultic behavior have disappeared. In some cases
the rehabilitation has been very difficult and is still incomplete after several years.
References
Carlsson, J. (1988). Elias ande och kraft kontra Isebels ande (The spirit and power of Elijah
against the spirit of Jezebel) (Cassette recording, LF 501). Uppsala: Word of Life.
Hassan, S. (1988). Combatting cult mind control. Rochester, NY: Park Street Press.
Singer, M. (1987). Group psychodynamics. In R. Barkow (Ed.), The Merck manual of
diagnosis and therapy (Chapter 136, pp. 1467-1471). Rahway, NJ: Merck &Co.
Tibblin, G., &Haglund, G. (Eds.). (1989). Allmanmedicin. Stockholm: Almqvist &Wiksell.
West, L., &Singer, M. (1980). Cults, quacks, and non-professional psychotherapies. In H.
Kaplan, A. Freedman, &B. Sadock (Eds.), Comprehensive textbook of psychiatry, III (pp.
3245-3258). Baltimore: Williams &Wilkins.
Acknowledgment
This article was originally published in Lakartidningen, No. 24, pp. 2211-2214, 1991, a journal
published by the Swedish Medical Association. The article was translated into English by
Gunilla Stenman Gado. It is reprinted with permission.
members is invaluable and is often regarded as essential for the return to normal life.
Obviously, medical interventions are needed also, such as hospital supervision during a crisis
with the risk of suicide.
The Risk of Relapse
It is common that individuals who have recently left the movement swing between attempts
to free themselves and the temptation to return to the group. This “floating” phenomenon is
comparable to a detoxified addict’s craving for narcotics in certain situations, such as the sight
of needles, with the risk of relapse. In the same way, an ex-member runs the risk of returning
to the movement if he meets old cult friends or participates in a service. It is not uncommon
that members of the movement seek out individuals who are on the way out of the group
and, through loving treatment (“love bombing”), try to entice these members to return to the
fold.
There may be risk of relapse for a long time after the association ends. The more
wholehearted the engagement in the movement’s message and in the leader, the more
difficult it seems to be for a person to leave the group. Often this results in an identity crisis.
Vulnerability is great when former social ties are severed. The time immediately after
breaking with the group carries the risk of social isolation. In addition, there is the anxiety
that maybe Word of Life is right after all and the world outside is wrong. The temptation to
return to the familiar world of the movement is great during these moments.
Often it is difficult for the former member to resume studies that were interrupted several
years previous to involvement with the group. One’s self-esteem has been damaged one
feels deceived and manipulated. It may take years before ex-members can feel that they
have overcome the influence of the movement.
Conclusion
There have been speculations whether certain personality traits lead individuals to be drawn
to cults. According to Margaret Singer (1987), just about anybody can join a cult. However,
often it happens during a time of vulnerability in the person’s life.
We regard the long-term prognosis of ex-members of the cult discussed here as good. Most
have been able to resume their studies, employment, and normal social relations with
parents, siblings, and others. Also we have been able to notice that their self-confidence has
returned gradually and that regression and cultic behavior have disappeared. In some cases
the rehabilitation has been very difficult and is still incomplete after several years.
References
Carlsson, J. (1988). Elias ande och kraft kontra Isebels ande (The spirit and power of Elijah
against the spirit of Jezebel) (Cassette recording, LF 501). Uppsala: Word of Life.
Hassan, S. (1988). Combatting cult mind control. Rochester, NY: Park Street Press.
Singer, M. (1987). Group psychodynamics. In R. Barkow (Ed.), The Merck manual of
diagnosis and therapy (Chapter 136, pp. 1467-1471). Rahway, NJ: Merck &Co.
Tibblin, G., &Haglund, G. (Eds.). (1989). Allmanmedicin. Stockholm: Almqvist &Wiksell.
West, L., &Singer, M. (1980). Cults, quacks, and non-professional psychotherapies. In H.
Kaplan, A. Freedman, &B. Sadock (Eds.), Comprehensive textbook of psychiatry, III (pp.
3245-3258). Baltimore: Williams &Wilkins.
Acknowledgment
This article was originally published in Lakartidningen, No. 24, pp. 2211-2214, 1991, a journal
published by the Swedish Medical Association. The article was translated into English by
Gunilla Stenman Gado. It is reprinted with permission.
