Cultic Studies Journal, Volume 17, 2000, Page 104
Spatial Organization
The fact that the outside world is represented as malicious tends to make these groups seek
geographically isolated areas. Often, the group clearly wishes to create an autarkic
community so as to protect itself more effectively from the outside world. The more the
outside world is seen as dangerous, the more a philosophy of survival gains credence
among members and the more a need to protect both the leader and the community may
lead the group to resort to active measures of self-protection. When this happens, the
architecture of the buildings, the landscaping of the surroundings, the choice of a strategic
location become imperatives that influence the lifestyle of the whole group. As a philosophy
of survival develops, quasi-military principles of passive and active defense systems may
make the community resemble more an army compound or a medieval fortress than a
spiritual retreat.
Social Organization
A hierarchical organization usually typifies philosophy of survival communities. The leader
usually controls the hierarchy of members, who hold responsibilities under his strict
authority. This translates into a structure of power in which no one member is assured of his
own or of others‘ influence or current status. The leader additionally uses promotions and
demotions to keep his lieutenants from competing with him, either by gaining prestige or
exercising authority over the group. This however, greatly fuels rivalry and competition
among his lieutenants. Hence, power struggles among members are common. The prestige
and power that being close to him brings also produce much rivalry and many overt
conflicts, even if such privileges may be temporary. As loyalty to the leader is the most
important virtue, proofs and manifestations of loyalty, and disloyalty are used to gain more
power or to exclude rivals.
Since the quantity of membership is usually important, often the leader deems no one
member irreplaceable, regardless of the individual‘s true contribution to the group. Thus,
scapegoating and expulsion of members can be resorted to without concern about
weakening the group. Indeed, the fate of any given member, either through his hierarchical
demotion or physical expulsion from the group, is commonly used to control potential rivals
and strengthen the group‘s loyalty to the leader. In this sense, servitude is expected on the
part of all members. Paradoxically, the higher the status of any given member, the more his
loyalty will be questioned by the leader and the more vulnerable he will be to demotion or
expulsion. Such social tension and justifiable apprehension, as well as so much overt rivalry
for power and prestige, produce an atmosphere of intense conflict between members and
sub-groups. The unequal and ephemeral distribution of power also gives rise to strong
feelings of injustice and envy among members and is often the cause of much personal
distress, disappointment, psychological exhaustion, and at times even despair. As such an
atmosphere develops, the leader or his close lieutenants may identify a new outside enemy
as a tactic for refocusing members on an outside source of danger, thereby lessening the
tension provoked by the internal struggles.
Philosophy of Indulgence
In groups that adopt a philosophy of indulgence, a very open-minded and nonjudgmental
attitude prevails. If an aphorism could be suggested to describe such a philosophical stance,
be and let be would be apt. Members of such groups manifest a great indulgence toward all
members of society and explicitly recognize diversity of faith and ethics. In everyday life
members who share a philosophy of indulgence tend to be socially active and to mingle with
others, not only to evangelize and publicize their group, but also to personally engage in
and contribute to their social environment. As a group, they usually show overt respect for
all faiths, although they firmly believe that having some form of formal spiritual faith is
necessary.

Cultic Studies Journal, Volume 17, 2000, Page 105
Leadership
Leaders of groups that share a philosophy of indulgence are usually charismatic. Their mode
of relating to others is often seductive. They possess charm, and their interactions with the
members of their group are characterized by warmth and understanding. Usually wary of
exercising power in a domineering fashion, the leader of a philosophy of indulgence group
will choose to exercise his power through persuasion, seduction, and moral authority. One
way of exercising this moral authority is to voice opinions or make wishes known indirectly,
either via close collaborators or through third parties.
Since the leader is identified as the wisest and most knowledgeable member of the group,
his influence over individual members and the community is very important. Explicitly seen
as possessing the truth, his word is very highly valued. His main function is to guide fellow
members and show by his example and his experience the road members should follow.
Usually, he will leave entirely to others the daily administrative tasks, sometimes in order to
avoid making unpopular decisions. Although apparently still infrequent, the leaders of such
groups may be women.
Membership
Members often feel that their personal worth is optimized by their membership in the group.
A strong feeling of personal value is often felt at having been chosen by the leader to be
part of what is felt to be a unique and prestigious community. Thus, the feeling of being part
of an elite group is strong and contributes to an important, although often superficial, social
cohesion within the group. Often lacking a strict formal internal organization, the prestige of
specific members usually reflects a hierarchy based on doctrinal knowledge and level of
personal spiritual development. Since these values are the keys to gaining prestige and
political power, intellectual and spiritual activities that promote these values become lifelong
endeavors.
Although all share the desire to become knowledgeable and although, strictly speaking, any
member can become the group‘s leader and spiritual guide, very few members are true
contenders for leadership. Indeed, the road to gaining prestige within the group is based not
only on one's doctrinal knowledge and spiritual development compared to one's rivals, but
also on one's lineage and political alliances. Harsh political infighting between members
may occur in some groups, depending on the power structure and the strength of the
leader. Nevertheless, outwardly an attitude of indulgence and social harmony is sought and
usually overtly maintained. Unlike the other types of groups previously described, many
communities based on a philosophy of indulgence do not systematically stereotype women‘s
role, nor do they restrict women's functions to domestic and family affairs.
Children
Children are highly valued in philosophy of indulgence groups because they ensure the
growth and transmission of tradition to future generations. This view of children is also held
when a particular group recruits new members, since the prestige of a given member is
often passed down to each new generation. During childhood each young member receives
an education predominantly based on spiritual doctrine. Higher doctrinal education means
access to higher social position and status within the group. However, in this sense all
children are not seen as equal in that the offspring of more prestigious families or of families
with a longer history in the group are favored by subtle positive discrimination. In some
groups children born to high-ranking members are openly seen as possessing through
lineage higher spiritual worth.