Cultic Studies Journal, Vol. 14, No. 1, 1997, page 90
Working with Women Survivors of Cults:
An Empowerment Model for Counselors
Penny Dahlen, Ed.D.
Adams State College
Abstract
This article offers an empowerment model for counselors to use when working with
female survivors of cults. The author explores the power dynamics between the cult
leader and member, and discusses how to not recreate this power dynamic in
therapy. Empowering techniques such as building a trusting and safe environment,
conducting a power analysis, and using daydreaming and role reversal are provided
as means to facilitate the client‟s recovery.
A common definition of a cult, used by scholars and policy makers, is as follows:
A group or movement exhibiting great or excessive devotion or dedication to some
person, idea, or thing, and employing unethically manipulative techniques of
persuasion and control ...designed to advance the goals of the group‟s leaders, to
the actual or possible detriment of the members, their families, or the community.
(American Family Foundation, 1986, 119-120)
Singer and Lalich (1995) have identified the phrase “cultic relationship” to describe the
processes and interactions that go on in a cult. The cultic relationship is that between the
cult leader and cult members. In this relationship, the imbalanced power structure is
significant. Cult experts have suggested that one common characteristic of a cult is that
members swear total allegiance to an all-powerful leader who is self-appointed (Tobias &
Lalich, 1994). The leader is viewed as the absolute authority, and members are manipulated
into telling the cult leader personal information which may be used against them at a later
time. Other commonly cited characteristics indicate that many cults are not supportive of
the needs of women, children, and families. Yet, recent data show that cult membership is
60% to 70% female (Chambers, Langone, Dole &Grice‟s study, as cited in Rosedale, 1995).
The characteristics of a cultic relationship have an impact on the female survivor in several
ways. First of all, the woman‟s sense of personal power and self-worth is destroyed. In fact,
some cults use specific thought-reform programs aimed at attacking the members‟ sense of
self by sabotaging their basic consciousness, belief and value systems, and defense
mechanisms (Singer with Lalich, 1995). Tobias and Lalich (1994) discuss the need for
developing a cult personality in order to comply with the mind-manipulating techniques of
the cult. They and others term this altered state of self the “pseudopersonality” (West &
Martin, 1994). The woman‟s sense of personal power is also demolished as her spiritual,
emotional, mental, and physical freedom are manipulated by the cult leader. Singer and
Lalich (1995) further indicate that cults often intentionally break up families, interfere with
careers, ruin personal relationships, as well as take over money and other assets. With the
loss of any kind of personal worth, family, or social support, cult members lose their total
sense of personal power.
Understanding the cultic relationship is essential for counselors working with survivors of
cults. Because of this power distortion in the cultic relationship, counselors need to be
prepared to facilitate healing through a nonauthoritarian therapeutic relationship. Ideally, a
counselor working with such clients is able to influence therapy in a positive direction if the
counselor has clinical experience, a stable sense of self, and effective interpersonal skills
(Classen, 1995). Counselors with limited clinical experience in working with former cult
members, however, may feel overwhelmed and incompetent to assist with their clients‟ loss

Cultic Studies Journal, Vol. 14, No. 1, 1997, page 91
of personal power and sense of self. An empowerment model will help therapists
comprehend the delicacy of this therapeutic relationship, as well as provide a framework to
facilitate growth and healing. For the purpose of this article, it is assumed that the client is
already out of the cult and may have participated in some exit counseling.
Empowerment
The term empowerment has been used increasingly across social science literature and
more recently in counseling (McWhirter, 1991). Empowerment refers to a comprehensive
process where people who are powerless can become aware of the power dynamics at work
in relationships, develop skills for gaining control over their lives, and exercise these skills
(McWhirter, 1994). The concept of empowerment has been included in feminist therapy
theory and models. Hawxhurst and Morrow (1984) define empowerment as the process of
gaining control over one‟s life and supporting others‟ having control in their lives. They state
that empowerment consists of
1. An analysis of power
2. An understanding of female socialization and sex-role stereotyping
3. The attainment of power at personal, interpersonal, and social levels
4. Advocacy for ourselves and others (p. 35)
The scope and nature of empowerment will be influenced by the context in which the
empowerment occurs. In counseling, the context is the therapeutic relationship between the
counselor and the client. Thus, the first step toward empowering survivors of cultic
relationships is building trust within the therapeutic relationship.
Building Trust
Survivors of cultic relationships have experienced environments in which they were not
mentally or emotionally safe therefore, the counseling relationship needs to be safe and
trustworthy for the client. There are several ways to build trust in therapy, including
providing consistency (Pearson, 1994) and using encouragement (Classen, 1995).
By consistently responding to the client empathetically and compassionately, the counselor
will earn the client‟s trust, and a therapeutic alliance can be established. For example, one
counselor explained that in her work with one client, she knew a safe environment had been
established when the client stated, “This is the only place I feel I can tell what is going on
with me without feeling like you are going to criticize me, manipulate me or hurt me.”
A safe and trustful environment for the client can also be built through the use of
encouragement. Rencken (1989) mentioned encouragement as an important relationship-
building technique. As a means of encouragement, counselors can emphasize the client‟s
strengths and survival skills. For example, one counselor said to a client, “You are so
amazing to have survived so much, and I continue to see you grow and face these difficult
issues.” Encouragement can also be in the form of supporting the client in her effort to
explore and confront the cultic relationship issues, as well as recognizing her uniqueness
and commonalities with other cult survivors.
Other forms of developing a trusting and safe environment include accepting and validating
clients‟ experiences (Josephson &Fong-Beyette, 1987). Counselor statements that have
been effective for validating such experiences include the following: “You have been through
so much and that takes strength,” “You have shared some important issues today and I feel
honored that you are trusting me,” and “You have so much courage to continue to work on
these difficult issues.” Finally, the counselor can ask the client: “How are we going to create
a safe environment so you can work through these difficult issues?” or “What do you need