Cultic Studies Journal, Vol. 9, No. 2, 1992, Page 28
demand a helpful response rather than a condemnation. The recent public exposure and trials
of a number of television evangelists‟ deceits, scams, and shenanigans have alerted many
citizens that cult deceptions, abuses, and illegalities are still occurring.
Conclusions and Summary
Some people attempt to go through their lives with low profiles by avoiding conflict. Some
even avoid reaching out to help others because their act might stir controversy. Dr Louis
Jolyon West has never hesitated to bring whatever aid, comfort, and support he could give to
those suffering from psychological, psychiatric, or social ills. He has not shied away from
speaking out on issues to which he felt he must bring reason, humane treatment, honesty,
and fairness, even at the risk of physical harm to himself. One of West‟s greatest
contributions has been to demonstrate repeatedly how the role and perspective of a physician
as a healer and scientist can synthesize psychological, social, and political issues.
This chapter [article] discussed exploitative cults, the scientific basis of psychological coercion
(exploitative persuasion), and cult-related myths (some of which take the form of contumely
against critics). Exploitative cults do exist. The issues related to their existence (e.g., help for
victims, lies and distortions of fact about cult critics by cult defenders, exposure and
prosecution of illegal acts perpetrated by totalistic groups that practice exploitative
persuasion, and the further study of exploitative persuasion in today‟s environment) are all
parts of a complicated psychosociopolitical arena. West‟s contributions to this challenging and
controversial arena result from the nexus of three of his life-long professional concerns:
studies of the physiology of emotions, studies of how human interactions have an impact on
physiological reactions and lead toward health or illness, and his sense of social responsibility.
His rational conceptualization of cults as a public health issue provides us with a
dispassionate, logical, and legitimate framework for thinking about what steps a society can
take to deal with the issues involved. West‟s own words best summarize his work and his
perspective they also express the views of others who are involved in giving aid to
ex-members and their families and in trying to prevent cult-related harms before they occur.
Without apology, as a physician, I look at the cult problem with health and disease in
mind. Many people in cults are at risk. Some are already sick. Some are dying. Some
are dead. The stress upon their families generates additional casualties. A public
health strategy is called for. It is my profound hope that such a strategy “will soon be
put into effect. Great suffering might be prevented as a result.
The persuasive techniques used by totalist cults to bind and exploit their members,
while not magical or infallible, are sufficiently powerful and effective to assure the
recruitment of a significant percentage of those approached, and the retention of a
significant percentage of those enlisted ...
Such cults are a genuine menace to society because they cause harm to persons,
families, and the community. Whatever good they do could be done as well or better
by other organizations (i.e., benign religious groups, legitimate health professions,
and so on) that do not pose the same types of risks to individuals and to the public.
The extent of cult-related harm during the past 20 years is sufficient to justify
describing it as an epidemic, and calling for a public health approach to the problem.
The exercise of such an approach should reduce the number and power of cults, and
thus reduce the amount of harm they do, without posing any risk to freedom of
religion or to nontotalist organizations. (pp. 188-189)47
demand a helpful response rather than a condemnation. The recent public exposure and trials
of a number of television evangelists‟ deceits, scams, and shenanigans have alerted many
citizens that cult deceptions, abuses, and illegalities are still occurring.
Conclusions and Summary
Some people attempt to go through their lives with low profiles by avoiding conflict. Some
even avoid reaching out to help others because their act might stir controversy. Dr Louis
Jolyon West has never hesitated to bring whatever aid, comfort, and support he could give to
those suffering from psychological, psychiatric, or social ills. He has not shied away from
speaking out on issues to which he felt he must bring reason, humane treatment, honesty,
and fairness, even at the risk of physical harm to himself. One of West‟s greatest
contributions has been to demonstrate repeatedly how the role and perspective of a physician
as a healer and scientist can synthesize psychological, social, and political issues.
This chapter [article] discussed exploitative cults, the scientific basis of psychological coercion
(exploitative persuasion), and cult-related myths (some of which take the form of contumely
against critics). Exploitative cults do exist. The issues related to their existence (e.g., help for
victims, lies and distortions of fact about cult critics by cult defenders, exposure and
prosecution of illegal acts perpetrated by totalistic groups that practice exploitative
persuasion, and the further study of exploitative persuasion in today‟s environment) are all
parts of a complicated psychosociopolitical arena. West‟s contributions to this challenging and
controversial arena result from the nexus of three of his life-long professional concerns:
studies of the physiology of emotions, studies of how human interactions have an impact on
physiological reactions and lead toward health or illness, and his sense of social responsibility.
His rational conceptualization of cults as a public health issue provides us with a
dispassionate, logical, and legitimate framework for thinking about what steps a society can
take to deal with the issues involved. West‟s own words best summarize his work and his
perspective they also express the views of others who are involved in giving aid to
ex-members and their families and in trying to prevent cult-related harms before they occur.
Without apology, as a physician, I look at the cult problem with health and disease in
mind. Many people in cults are at risk. Some are already sick. Some are dying. Some
are dead. The stress upon their families generates additional casualties. A public
health strategy is called for. It is my profound hope that such a strategy “will soon be
put into effect. Great suffering might be prevented as a result.
The persuasive techniques used by totalist cults to bind and exploit their members,
while not magical or infallible, are sufficiently powerful and effective to assure the
recruitment of a significant percentage of those approached, and the retention of a
significant percentage of those enlisted ...
Such cults are a genuine menace to society because they cause harm to persons,
families, and the community. Whatever good they do could be done as well or better
by other organizations (i.e., benign religious groups, legitimate health professions,
and so on) that do not pose the same types of risks to individuals and to the public.
The extent of cult-related harm during the past 20 years is sufficient to justify
describing it as an epidemic, and calling for a public health approach to the problem.
The exercise of such an approach should reduce the number and power of cults, and
thus reduce the amount of harm they do, without posing any risk to freedom of
religion or to nontotalist organizations. (pp. 188-189)47
