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
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
