Cultic Studies Journal, Vol. 13, No. 1, 1996, page 29
and “regression work.” Patients are also asked to look at photographs from their childhood
and read the book The Courage to Heal (Bass &Davis, 1988), or another like it, as
bibliotherapy. These forms of exploration constitute a strongly suggestive environment in
which the patient‟s recovery is seen as dependent on her remembering childhood sexual
abuse, usually at the hands of her father.
When images or memories start to emerge, as they often may with vulnerable patients,
they are hailed as confirmation of the therapist‟s hypotheses and the beginning of the
patient‟s recovery. Given this reinforcement, more memories soon emerge and the patient
becomes convinced she is an incest survivor. The therapist may then suggest a meeting at
which the angry patient denounces her parents. At such meetings it is usual for parents to
be forbidden to respond to their daughter‟s accusations instead, their only participation is
to listen. Unless the parents agree to confess their guilt and even support public
pronouncements about the now-remembered incestuous abuse, their daughter will almost
always sever her ties to them. Siblings are also contacted, and if they deny abuse,
relationships with them may also be severed. Thus, the rest of the family is forced to choose
a side or walk a tightrope between accusing and accused family members.
At this point, memory has been altered. For many patients the new “memories” are as real
(and more vivid) as other remote memories. Further, having alienated herself from her
family, the patient is increasingly dependent on support from the therapist and self-help or
therapy groups comprising other people who also have learned they are incest survivors.
Given their shared beliefs, both the therapist and fellow survivors will treat any remaining
doubts about the historical reality of the memories as a pathological retreat into “denial.”
The combination of isolation from previous support, rewriting the meaning of one‟s entire
past life, and participation in a belief system which many view skeptically and which
alienates participants from their families is reminiscent of cult indoctrination. An additional
way to gain allies and affirm the reality of the new memories is to contact a prosecutor
and/or begin a civil suit.
At this point a future-oriented therapist may try to help the patient organize his or her life in
the present and encourage looking forward rather than backward (Dolan, 1994). If not,
therapy will focus on additional exploration of traumatic memories. In this case, the
situation may go from bad to worse. The painful nature of this process and the loss of
familial support often increases the patient‟s depression and other symptoms, despite the
best efforts of the therapist and support group members. This may be taken as proof by the
patient or therapist that the most horrific memories have yet to be unearthed, and further
exploration with hypnosis and hypnosis-like procedures is required. Not surprisingly, even
more horrific memories emerge.
By this point the therapist and patient may have discovered that the patient has multiple
personality disorder1 (although the Borawick case did not involve this). The theory is that
multiple personality disorder (MPD) reflects the patient‟s inability to withstand awful
experiences. Confronted with the horrors of ICA, in desperation, the patient dissociated and
created alternative personalities, or alters, who protect her from her worst memories by
keeping them “walled off” (Kanovitz, 1992). Patients who entered therapy with more serious
problems, especially those with borderline personality disorder, may enjoy the drama and
reach this point with far less therapeutic encouragement. Depending in part on the
therapist‟s views, additional searching may take place that leads to the discovery of satanic
ritual abuse. Here again, those with borderline personality disorder are more likely to find
they have been ritually abused in childhood.
The patient‟s continued deterioration or failure to improve at each stage indicates that still
worse memories lie ahead, and that further hypnosis and related techniques are required to
probe deeper. As Loftus and Ketcham (1994) have suggested, the question can become,
and “regression work.” Patients are also asked to look at photographs from their childhood
and read the book The Courage to Heal (Bass &Davis, 1988), or another like it, as
bibliotherapy. These forms of exploration constitute a strongly suggestive environment in
which the patient‟s recovery is seen as dependent on her remembering childhood sexual
abuse, usually at the hands of her father.
When images or memories start to emerge, as they often may with vulnerable patients,
they are hailed as confirmation of the therapist‟s hypotheses and the beginning of the
patient‟s recovery. Given this reinforcement, more memories soon emerge and the patient
becomes convinced she is an incest survivor. The therapist may then suggest a meeting at
which the angry patient denounces her parents. At such meetings it is usual for parents to
be forbidden to respond to their daughter‟s accusations instead, their only participation is
to listen. Unless the parents agree to confess their guilt and even support public
pronouncements about the now-remembered incestuous abuse, their daughter will almost
always sever her ties to them. Siblings are also contacted, and if they deny abuse,
relationships with them may also be severed. Thus, the rest of the family is forced to choose
a side or walk a tightrope between accusing and accused family members.
At this point, memory has been altered. For many patients the new “memories” are as real
(and more vivid) as other remote memories. Further, having alienated herself from her
family, the patient is increasingly dependent on support from the therapist and self-help or
therapy groups comprising other people who also have learned they are incest survivors.
Given their shared beliefs, both the therapist and fellow survivors will treat any remaining
doubts about the historical reality of the memories as a pathological retreat into “denial.”
The combination of isolation from previous support, rewriting the meaning of one‟s entire
past life, and participation in a belief system which many view skeptically and which
alienates participants from their families is reminiscent of cult indoctrination. An additional
way to gain allies and affirm the reality of the new memories is to contact a prosecutor
and/or begin a civil suit.
At this point a future-oriented therapist may try to help the patient organize his or her life in
the present and encourage looking forward rather than backward (Dolan, 1994). If not,
therapy will focus on additional exploration of traumatic memories. In this case, the
situation may go from bad to worse. The painful nature of this process and the loss of
familial support often increases the patient‟s depression and other symptoms, despite the
best efforts of the therapist and support group members. This may be taken as proof by the
patient or therapist that the most horrific memories have yet to be unearthed, and further
exploration with hypnosis and hypnosis-like procedures is required. Not surprisingly, even
more horrific memories emerge.
By this point the therapist and patient may have discovered that the patient has multiple
personality disorder1 (although the Borawick case did not involve this). The theory is that
multiple personality disorder (MPD) reflects the patient‟s inability to withstand awful
experiences. Confronted with the horrors of ICA, in desperation, the patient dissociated and
created alternative personalities, or alters, who protect her from her worst memories by
keeping them “walled off” (Kanovitz, 1992). Patients who entered therapy with more serious
problems, especially those with borderline personality disorder, may enjoy the drama and
reach this point with far less therapeutic encouragement. Depending in part on the
therapist‟s views, additional searching may take place that leads to the discovery of satanic
ritual abuse. Here again, those with borderline personality disorder are more likely to find
they have been ritually abused in childhood.
The patient‟s continued deterioration or failure to improve at each stage indicates that still
worse memories lie ahead, and that further hypnosis and related techniques are required to
probe deeper. As Loftus and Ketcham (1994) have suggested, the question can become,
