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.

Cultic Studies Journal, Volume 17, 2000, Page 106
Rituals
Rituals vary greatly from group to group. Though a strong ritualization of daily life can exist
in some groups, other communities have minimal group ceremonies, although members
may spend much personal time on intimate rituals and personal spiritual activities. Small
study groups are often encouraged as an intrinsic part of each member‘s spiritual practice
and enlightenment. In some of these communities practically no group rituals are held
most spiritual activity takes the form of personal study of sacred texts, reflection on holy
writings, or meditation. However, even in groups with minimal ritualization, particular forms
of spiritual experiences, such as meditation or silent praying, are regularly shared in a group
context. Finally, for some groups who share a philosophy of indulgence, spiritual practice is
seen to be best experienced through proselytizing activities.
Doctrine
Often doctrine is impenetrable, obscure, or difficult to access. Secret documents and rare or
highly valued sacred texts are very difficult to consult because access to the doctrine usually
requires attaining a certain level of knowledge and spiritual enlightenment. Doctrinal
information is thus extremely valuable and very well protected through hermetic language,
difficult concepts, and rarity of documents. Hence, formalized doctrinal education is
paramount to whoever wishes to pursue his or her spiritual development or play a role in
the group‘s social organization. In practice, only a select few have access to all of the
doctrinal texts or reference books. This unavailability of doctrinal material and its
impenetrable quality once one has access to it encourage a mentor-type closed relationship
in which a spiritual guide passes down to one or two selected youth the semantic, symbolic,
and syntactic keys necessary to understand the very language of the doctrine. Owing to
these secretive and hermetic aspects of doctrinal transmission, the doctrine often changes
over time, being created and recreated as those who do access the doctrine integrate it and
slowly make it their own.
When sacred texts are accessible to all members, their language and meaning are often
obscure and are sometimes written in ancient or little known languages. A lifelong process
of formal learning of the doctrine is hence necessary to distinguish oneself within the group.
Spatial Organization
Unlike the other types of groups described in this paper, members of philosophy of
indulgence groups do not tend to segregate themselves from society. Indeed, their shared
philosophy, whether it is manifest in active proselytism or not, stimulates a desire to share
their life experiences with non-members. Hence, they feel free to engage in relationships
with members and non-members alike, not only because they don‘t fear contamination or
victimization, but because they wish to demonstrate through the discreet testimony of their
own life the strength they feel their belief system gives them.
Social Organization
The informal hierarchy typical of such groups is of a pyramidal nature. One‘s social position
within the group depends on how one is seen to master the group‘s doctrine. Though the
exact power structure of a given group may remain partially obscure, even to the inside
observer, the person seen by the group as possessing the most doctrinal knowledge and the
highest spiritual development is usually at the top of the pyramid he or she is the leader.
Owing to the ineffable and esoteric qualities it takes to be the leader, leadership once
attained is often kept until death occurs. Within the select few who are identified as being of
a high rank in these pyramidal power structures, usually the leader has designated one
successor as his or her spiritual heir. Though some political struggles may occur, they are
usually restricted to such a high level of the social organization that most ordinary members
are not aware of the conflicts.