Cultic Studies Journal, Vol. 11, No. 1, 1994, Page 74
The Cult Experience: An Overview of Cults, Their Traditions and Why
People Join Them. John J. Collins. Charles C. Thomas, Springfield, IL, 1991, 133
pages.*
John Collins describes his books as an introduction to the major related topics and an
attempt to explain why people join cults. He offers a few definitions of the word cult but
then proceeds throughout the book to describe a wide variety of religious sects, utopian
societies, tribal groups, and the like that he considers representative of the diversity
available in the “supermarket of cults” (p. 110). However, his own definition demonstrates
the bias of his perspective. According to Collins, “Cults are small, new, innovative, and
marginal religious groups based on a charismatic founder/leader who, based on some
special supernatural knowledge and/or experience, is capable of helping followers deal with
their individual and/or societal dissatisfactions” (p. 104).
This definition certainly does not apply to the religious organizations that Collins believes
typify the cult experience in the United States (e.g., the Church of Scientology, the
International Society for Krishna Consciousness [Hare Krishnas], and the Divine Light
Mission) or to the other well-known cults such as the Unification Church, the Children of
God, the Church Universal and Triumphant, Rajneesh, or the Peoples Temple. Collins cites
only selected anthropological and sociological literature. Meanwhile he discounts or ignores
the findings of many other scholars, ex-cultists, investigative journalists, law enforcement
agencies, and legislative inquiries, all of which have documented harmful exploitation and
control occurring in such cults. For example, with respect to Scientology, Collins quotes only
a few very tolerant sources (the most recent from 1976) and ignores major exposés such as
L. Ron Hubbard: Messiah or Madman? (B. Corydon &L. R. Hubbard, Jr. Secaucus, NJ: Lyle
Stuart, 1987), Bare-faced Messiah (R. Miller London: Michael Joseph, 1987), and A Piece of
Blue Sky (J. Atack Secaucus, NJ: Lyle Stuart, 1990).
Collins also ignores the vast and relevant literature on hypnosis and suggestibility, on
coercive persuasion and thought reform, and on the symptoms of dissociation and
posttraumatic stress disorder (PTSD) frequently observed in former cult members. Collins
considers brainwashing to be merely a rationale for deprogrammed ex-members to account
for how “silly and naive” they were to join the cult. Thus, rather than hold the cult
responsible for its depredations, he blames those victims—ex-members—who become
anticult activists for their fervor, in contrast to the noninvolved former cult members who
“simply drop out of their cults” (p. 45).
Collins's book suffers from other serious flaws. He minimizes the role of deception in
recruitment by cults, the manipulative techniques used to ensnare and hold new members,
and the venal motives of so many cult leaders and their lieutenants. He fails to address the
psychological problems of members who have been harmfully exploited and the trauma
involved in coming out of a cult. He ignores the medical literature on PTSD and dissociative
disorder seen in cult refugees. Finally, by discrediting the claims of cult victims and ignoring
the past 40 years of work on coercive persuasion, thought reform, and the psychology of
totalism, Collins lends legitimacy to destructive cults as they continue in their greedy and
ruthless pursuit.
Louis Jolyon West
Professor of Psychiatry
Neuropsychiatric Institute
University of California, Los Angeles
The Cult Experience: An Overview of Cults, Their Traditions and Why
People Join Them. John J. Collins. Charles C. Thomas, Springfield, IL, 1991, 133
pages.*
John Collins describes his books as an introduction to the major related topics and an
attempt to explain why people join cults. He offers a few definitions of the word cult but
then proceeds throughout the book to describe a wide variety of religious sects, utopian
societies, tribal groups, and the like that he considers representative of the diversity
available in the “supermarket of cults” (p. 110). However, his own definition demonstrates
the bias of his perspective. According to Collins, “Cults are small, new, innovative, and
marginal religious groups based on a charismatic founder/leader who, based on some
special supernatural knowledge and/or experience, is capable of helping followers deal with
their individual and/or societal dissatisfactions” (p. 104).
This definition certainly does not apply to the religious organizations that Collins believes
typify the cult experience in the United States (e.g., the Church of Scientology, the
International Society for Krishna Consciousness [Hare Krishnas], and the Divine Light
Mission) or to the other well-known cults such as the Unification Church, the Children of
God, the Church Universal and Triumphant, Rajneesh, or the Peoples Temple. Collins cites
only selected anthropological and sociological literature. Meanwhile he discounts or ignores
the findings of many other scholars, ex-cultists, investigative journalists, law enforcement
agencies, and legislative inquiries, all of which have documented harmful exploitation and
control occurring in such cults. For example, with respect to Scientology, Collins quotes only
a few very tolerant sources (the most recent from 1976) and ignores major exposés such as
L. Ron Hubbard: Messiah or Madman? (B. Corydon &L. R. Hubbard, Jr. Secaucus, NJ: Lyle
Stuart, 1987), Bare-faced Messiah (R. Miller London: Michael Joseph, 1987), and A Piece of
Blue Sky (J. Atack Secaucus, NJ: Lyle Stuart, 1990).
Collins also ignores the vast and relevant literature on hypnosis and suggestibility, on
coercive persuasion and thought reform, and on the symptoms of dissociation and
posttraumatic stress disorder (PTSD) frequently observed in former cult members. Collins
considers brainwashing to be merely a rationale for deprogrammed ex-members to account
for how “silly and naive” they were to join the cult. Thus, rather than hold the cult
responsible for its depredations, he blames those victims—ex-members—who become
anticult activists for their fervor, in contrast to the noninvolved former cult members who
“simply drop out of their cults” (p. 45).
Collins's book suffers from other serious flaws. He minimizes the role of deception in
recruitment by cults, the manipulative techniques used to ensnare and hold new members,
and the venal motives of so many cult leaders and their lieutenants. He fails to address the
psychological problems of members who have been harmfully exploited and the trauma
involved in coming out of a cult. He ignores the medical literature on PTSD and dissociative
disorder seen in cult refugees. Finally, by discrediting the claims of cult victims and ignoring
the past 40 years of work on coercive persuasion, thought reform, and the psychology of
totalism, Collins lends legitimacy to destructive cults as they continue in their greedy and
ruthless pursuit.
Louis Jolyon West
Professor of Psychiatry
Neuropsychiatric Institute
University of California, Los Angeles
